Revelation 1:14 — Word Study
N1904ἡ δὲ κεφαλὴ αὐτοῦ καὶ αἱ τρίχες λευκαὶ ὡς ἔριον λευκὸν ὡς χιὼν καὶ οἱ ὀφθαλμοὶ αὐτοῦ ὡς φλὸξ πυρὸς
BSA<the>ho Andde the headkephalē [the source of His authority] of Himautos andkai theho hairsthrix [white as wool, like snow] [are] whiteleukos [pure, clean] as ifhōs woolerion [soft, fluffy fibers] whiteleukos [brilliant, shining] ashōs snowchiōn [a rare and wondrous sight] andkai theho eyesophthalmos [the windows of His soul] of Himautos [are] likehōs [resembling, comparable to] a flamephlox [intensely burning, fiery] of firepur [a flame of judgment, purification]
| Greek | English | Parsing |
|---|---|---|
| ἡ | <the> | Article, nominative, singular |
| δὲ | And | Conjunction |
| κεφαλὴ | the head | Noun, nominative, singular |
| αὐτοῦ | of Him | Personal pronoun, genitive, singular |
| καὶ | and | Conjunction |
| αἱ | the | Article, nominative, plural |
| τρίχες | hairs | Noun, nominative, plural |
| λευκαὶ | [are] white | Adjective, nominative, plural |
| ὡς | as if | Adverb |
| ἔριον | wool | Noun, nominative, singular |
| λευκὸν | white | Adjective, nominative, singular |
| ὡς | as | Adverb |
| χιὼν | snow | Noun, nominative, singular |
| καὶ | and | Conjunction |
| οἱ | the | Article, nominative, plural |
| ὀφθαλμοὶ | eyes | Noun, nominative, plural |
| αὐτοῦ | of Him | Personal pronoun, genitive, singular |
| ὡς | [are] like | Adverb |
| φλὸξ | a flame | Noun, nominative, singular |
| πυρὸς | of fire | Noun, genitive, singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The hair of His head was white like wool, as white as snow, and His eyes were like a blazing fire. |
| KJV | His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire; |
| ASV | And his head and his hair were white as white wool, white as snow; and his eyes were as a flame of fire; |
| YLT | and his head and hairs white, as if white wool — as snow, and his eyes as a flame of fire; |
| WEB | His head and his hair were white as white wool, like snow. His eyes were like a flame of fire. |
| BBE | And his head and his hair were white like wool, as white as snow; and his eyes were as a flame of fire; |
Where they part company is τρίχες — see How Translations Differ.
The structure highlights two main descriptions of Christ's appearance, each with its own comparative elements.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectὁ
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the New Testament.
Bars are logarithmic — ὁ, the commonest word in the Greek New Testament, stands 19,867 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Revelation 1:14
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Vision of Christgenerated
Revelation 1:14 describes a vision of Christ, where His hair is depicted as white, symbolizing purity and wisdom, and His eyes as blazing fire, indicating judgment and discernment. This imagery connects to the broader themes of Revelation, where Christ is portrayed as the exalted and glorified Son of Man, reigning over the church and the world. The surrounding verses further elaborate on His majestic appearance and authority, establishing the context of divine revelation and the significance of His role in the end times.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Daniel 7:9 | As I continued to watch, thrones were set in place, and the Ancient of Days took His seat. His clothing was white as snow, and the hair of His head was like pure wool. His throne was flaming with fire, and its wheels were all ablaze. |
| 2 | Matthew 28:3 | His appearance was like lightning, and his clothes were white as snow. |
| 3 | Revelation 2:18 | To the angel of the church in Thyatira write: These are the words of the Son of God, whose eyes are like a blazing fire and whose feet are like polished bronze. |
| 4 | Revelation 19:12 | He has eyes like blazing fire, and many royal crowns on His head. He has a name written on Him that only He Himself knows. |
| 5 | Daniel 10:6 | His body was like beryl, his face like the brilliance of lightning, his eyes like flaming torches, his arms and legs like the gleam of polished bronze, and his voice like the sound of a multitude. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — τρίχες, thrixgenerated
The word τρίχες (thrix) means 'hairs' and refers specifically to the strands of hair on the head. It is a feminine noun in the nominative plural form, indicating multiple strands. This term highlights the detail of Christ's appearance, emphasizing His glory and purity.
In this context, the white hairs symbolize wisdom and purity, drawing a parallel to the imagery found in ancient texts where white is often associated with divinity and holiness.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the phrase is rendered as the hair of His head was white like wool, as white as snow, which aligns closely with the KJV and ASV that also emphasize the color and texture of His hair.
However, the YLT and WEB use slightly different phrasing, opting for as if white wool — as snow and white as white wool, like snow, respectively, which introduces a comparative aspect that is not as explicit in the BSB.
Sentence Structuregenerated
The verse consists of multiple clauses, with the main clause describing the appearance of Christ: ἡ κεφαλὴ (the head) serves as the subject, while the predicates describe the characteristics of His hair and eyes. The structure reveals a vivid portrayal of Christ's attributes.
The finite verbs and noun phrases work together to create a rich visual image, with the descriptions of His hair and eyes serving to underscore His divine authority and purity.
Septuagint Backgroundgenerated
τρίχες does not have a direct equivalent in the Septuagint but relates to the Hebrew word for hair, שֵׂעָר, found in various contexts. This connection emphasizes the continuity of imagery regarding purity and divine presence.
The use of λευκός (white) in this verse parallels its usage in the Septuagint, where it often signifies brightness and purity, reinforcing the theme of Christ's holiness.
In plain words — the whole versegenerated
Revelation 1:14 describes Christ with hair as white as wool and eyes like blazing fire, symbolizing His purity and authority. This imagery highlights His divine nature and role as judge.
Frequently Asked Questionsgenerated
The white hair symbolizes purity, wisdom, and the divine nature of Christ, reflecting His authority.
The blazing fire in His eyes represents judgment, purity, and the ability to see into the hearts of people.
This imagery connects to the Old Testament, where white and fire are often associated with God's holiness and judgment.
Christ's appearance signifies His exalted status and His role as the ruler over the churches, emphasizing His divine authority.
Reflection Questionsgenerated
- How does the imagery of Christ's hair and eyes impact your understanding of His character?
- In what ways can you reflect the purity and authority of Christ in your own life?
- What does it mean to you that Christ sees all things with His fiery eyes?
- How can you apply the lessons from this vision of Christ to your daily walk of faith?
The early church on this verse — how the Fathers read it
Early church commentators reflect on this vision of Christ, interpreting the imagery of His appearance and its significance for believers.
"And His head and His hairs were white as it were white wool, and as it were snow." On the head the whiteness is shown; "but the head of Christ is God." in the white hairs is the multitude of abbots6 like to wool,Early Church Fathers on Revelation 1 →
The white hair is the multitude of those made white, that is, he is speaking of the neophytes who come forth from baptism. He speaks of wool because they are the sheep of Christ.Early Church Fathers on Revelation 1 →
The head of Christ is God, and he himself is white on account of the brightness of the purity of the Unbegotten and on account of the unmixed light of the Only Begotten and on account of the pure radiance of the Holy Spirit and the…Early Church Fathers on Revelation 1 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Revelation 1:14 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHis head and [his] hairs [were] white like wool, as white as snow,.... In allusion to the white head and hairs of old men, said to be hoary, or like the hoar frost, and compared to an almond tree in
Read John Gill on Revelation 1 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHis head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire; Greek, 'But.' Like wool - Greek, 'like white wool.' The colour is the point of comparison: signifying lovely purity.
Read Robert Jamieson on Revelation 1 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHis head and his hairs were white like wool, as white as snow: whiteness signifies purity; whiteness of hair signifies old age ordinarily, which commonly is attended with more prudence, as having most experience: hence this appearance of Christ may denote both his purity and wisdom, and that he is the Ancient of days; see ,13,22; though there the term of Ancient of days belongs to God the Father, yet it also agreeth to Christ, who is equal with the Father, as to his Divine nature. And his eyes were as a flame of fire; such an appearance is applied to God, ; and to Christ, , to denote either Christ’ s knowledge, wisdom, and omniscience; or his grace in purifying souls, as fire doth metals…
Read Matthew Poole on Revelation 1 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments14 His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire; Ver. 14. White like wool] Noting his antiquity, or rather his eternity and unspeakable purity. Thales, one of the heathen sages, called God πρεσβυτατοντωνοντων, the most ancient of beings. (Diog. Laert.) As a flame of fire] Sharp and terrible, such as pierce into the inward parts, Hebrews 4:13. The school of nature teacheth, that the fiery eye needeth not outward light; that seeth extra mittendo, by sending out a ray, &c.
Read John Trapp on Revelation 1 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(14) His head and his hairs were white like wool, as white as snow.—The whiteness here is thought by some to be the token of the transfiguration in light of the glorified person of the Redeemer. “It is the glorious white which is the colour and livery of heaven.” This doubtless is true; but it appears to me a mistake to say that there is no hint here of age. It is argued that the white hair of age is a token of decay, and that no such token would have place here; but surely this is straining a point, and making a mere emblem an argument. Age and youth alike have their glories; the glory of young men is their strength; the hoary head, too, the token of experience, dignity, authority, is the…
Read Charles John Ellicott on Revelation 1 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 14. His head and his hairs were white like wool] This was not only an emblem of his antiquity, but it was the evidence of his glory; for the whiteness or splendour of his head and hair doubtless proceeded from the rays of light and glory which encircled his head, and darted from it in all directions. The splendour around the head was termed by the Romans nimbus, and by us a glory; and was represented round the heads of gods, deified persons, and saints. It is used in the same way through almost all the nations of the earth. His eyes were as a flame of fire] To denote his omniscience, and the all-penetrating nature of the Divine knowledge.
Read AdamClarke on Revelation 1 →CambridgeThe Cambridge Bible for Schools and Colleges14. like wool, as white as snow] Either these words are to be taken together, ‘like wool white as snow’ or we must punctuate “were white like white wool, like snow.” Though the Person seen is the Son of Man of Dan 7:13, the description is more nearly that of the Ancient of Days, ibid. 9. We need not wonder that Their union was made more plain to the later Prophet.
Read Cambridge on Revelation 1 →Albert Barnes1798–1870Barnes' Notes on the BibleHis head and his hairs were white like wool, as white as snow - Exceedingly or perfectly white - the first suggestion to the mind of the apostle being that of wool, and then the thought occurring of
Read Albert Barnes on Revelation 1 →The verse in English, compared — 16 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
The hair of His head was white like wool, as white as snow, and His eyes were like a blazing fire.
His head and his hair were white as white wool, like snow. His eyes were like a flame of fire.
The hair of His head was white like wool, as white as snow, and His eyes were like a blazing fire.
His head and hair were as white as wool, even as white as snow, and his eyes were like a fiery flame.
Tyndale line
His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire;
And his head and his hair were white as white wool, white as snow; and his eyes were as a flame of fire;
And his head and his hair were white as white wool, white as snow; and his eyes were as a flame of fire;
His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire;
His head, and heares were white as white wooll, and as snowe, and his eyes were as a flame of fire,
Strictly literal
his head and hair white like white wool, as snow; and his eyes as a flame of fire;
and his head and hairs white, as if white wool — as snow, and his eyes as a flame of fire;
and His head and hairs [were] white, as if white wool—as snow, and His eyes as a flame of fire;
His head and hair were as white as wool—as white as snow—and his eyes were like a flame of fire.
From the Latin
And his head and his hairs were white, as white wool, and as snow, and his eyes were as a flame of fire,
Simplified
His hair looked like white wool, and his eyes like flaming fire.
And his head and his hair were white like wool, as white as snow; and his eyes were as a flame of fire;
Word by word, the decisions they made
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the Nestle 1904 treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The earliest translations — Latin and Syriac
Every translation is an argument about meaning made by someone who had to commit to one. These two were made while the Greek was still a living language, and they are the oldest opinions we have about what this verse says.
caput autem ejus, et capilli erant candidi tamquam lana alba, et tamquam nix, et oculi ejus tamquam flamma ignis :
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܪܫܗ ܕܝܢ ܘܣܥܪܗ ܚܘܪ ܐܝܟ ܥܡܪܐ ܘܐܝܟ ܬܠܓܐ ܘܥܝܢܘܗܝ ܐܝܟ ܫܠܗܒܝܬܐ ܕܢܘܪܐ
The Bible of the Syriac-speaking church, in the language nearest to the Aramaic Jesus spoke.
Shown verse by verse rather than word by word: aligning a Greek word to its Latin or Syriac counterpart automatically would be guesswork, and a wrong alignment is worse than none.
The Greek editions compared — what the manuscripts actually say
Eight printed editions of the Greek New Testament, side by side. Where they agree the wording is settled; where a word is missing from an edition it is marked, so you can see the difference rather than take it on trust.
ἡ δὲ κεφαλὴ αὐτοῦ καὶ αἱ τρίχες λευκαὶ ὡς ἔριον λευκὸν ὡς χιὼν καὶ οἱ ὀφθαλμοὶ αὐτοῦ ὡς φλὸξ πυρὸς
The standard critical text of the New Testament.
ἡ δὲ κεφαλὴ αὐτοῦ καὶ αἱ τρίχες λευκαὶ ὡς ἔριον λευκὸν ὡς χιὼν καὶ οἱ ὀφθαλμοὶ αὐτοῦ ὡς φλὸξ πυρὸς
The previous edition, still widely cited.
ἡ δὲ κεφαλὴ αὐτοῦ καὶ αἱ τρίχες λευκαὶ ὡς ἔριον λευκὸν ὡς χιὼν καὶ οἱ ὀφθαλμοὶ αὐτοῦ ὡς φλὸξ πυρὸς
The Society of Biblical Literature edition, freely licensed.
ἡ δὲ κεφαλὴ αὐτοῦ καὶ αἱ τρίχες λευκαὶ ὡς ἔριον λευκὸν ὡς χιὼν καὶ οἱ ὀφθαλμοὶ αὐτοῦ ὡς φλὸξ πυρὸς
The edition that turned scholarship toward the earliest manuscripts.
ἡ δὲ κεφαλὴ αὐτοῦ καὶ αἱ τρίχες λευκαὶ ὡς ἔριον λευκὸν ὡς χιὼν καὶ οἱ ὀφθαλμοὶ αὐτοῦ ὡς φλὸξ πυρὸς
An independent critical text built from the oldest witnesses then known.
ἡ δὲ κεφαλὴ αὐτοῦ καὶ αἱ τρίχες λευκαὶ ὡς ἔριον λευκὸν ὡς χιὼν καὶ οἱ ὀφθαλμοὶ αὐτοῦ ὡς φλὸξ πυρὸς
A recent critical edition following documentary evidence closely.
ἡ δὲ κεφαλὴ αὐτοῦ καὶ αἱ τρίχες λευκαὶ ὡς ἔριον λευκὸν ὡς χιὼν καὶ οἱ ὀφθαλμοὶ αὐτοῦ ὡς φλὸξ πυρὸς
The reading of the majority of surviving manuscripts.
ἡ δὲ κεφαλὴ αὐτοῦ καὶ αἱ τρίχες λευκαὶ — ἔριον λευκὸν ὡς χιὼν καὶ οἱ ὀφθαλμοὶ αὐτοῦ ὡς φλὸξ πυρὸς
The printed tradition behind the King James Version.
A witness that read differently would show its variant word here, marked.
Word by word, across the editions
| Word | Editions carrying it | Missing from |
|---|---|---|
| ὡς as if | NA28, NA27, Tyn, SBL, WH, Treg, Byz | TR |
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Greek New Testament — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Revelation 1:14
One dossier per word, with every reference work grouped by kind — Greek lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. Imported from the CrossWire SWORD modules — Abbott-Smith, the full Liddell-Scott-Jones, Strong's, Dodson, the Intermediate LSJ, Robinson and Packard on the Greek, Webster and Cawdrey on the English the translators were using. Where a cell says a work has no entry, that work genuinely has none for this word.
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-NSF — Article · nominative · singular · femininenominative — the one doing it — the subject.
Agrees with anything else marked singular feminine.
T-NSF Part of Speech: definite arTicle Case: Nominative Number: Singular Gender: Feminine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
δέ (de) is a post-positive particle in Greek, primarily used as a conjunction to connect clauses. It can express contrast (but, on the other hand) or continuation (and, also), and is often used to transition between ideas or to add emphasis. In the New Testament, it appears frequently in various contexts, such as contrasting statements or resuming interrupted discourse, with notable examples in Matthew and 2 Corinthians.
δέ (before vowels δ’; on the general neglect of the elision in NT, v. WH, App., 146; Tdf., Pr., 96),
post-positive conjunctive particle;
copulative, but, in the next place, and, now (Abbott, JG, 104): Mt 1:2ff., II Co 6:15, 16, II Pe 1:5-7; in repetition for emphasis, Ro 3:21, 22, 9:30, I Co 2:6, Ga 2:2, Phl 2:8; in transition to something new, Mt 1:18 2:19, Lk 13:1, Jo 7:14, Ac 6:1, Read the full entry →
δέ (related to δή, as μέν to μήν, ef. Klotz ad Devar. ii. 2 p. 355), a particle adversative, distinctive, disjunctive, but, moreover, (W.§ 53, 7 and 10, 2); it is much more freq. in the historical parts of the N. T. than in the other books, very rare in the Epp. of John and the Apocalypse. {On its general neglect of elision (when the next word begins with a vowel) cf. Tdf. Proleg. p. 96; WH. App. Ῥ 146; W.§5,1a.; B. p.10sq.] It is used ἘΠ ΟἹ δὲ univ. by way of opposition and distinction; it is added to statements opp. to a preceding statement: ἐὰν yap ἀφῆτε... ἐὰν δὲ μὴ ἀφῆτε, Mt. vi. 14 sq.; ἐὰν de ὁ ὀφθαλμὸς κτλ. Mt. vi. 23; ἐλεύσονται δὲ ἡμέραι, Mk. ii. 20; it opposes persons to persons or things previously mentioned or thought of, —either with strong emphasis: ἐγὼ δέ, Mt. v. 22, 28, 32, 34, 39,44; ἡμεῖς de, 1 Co. i. 23; 2 Co. x. 13; σὺ δέ, Mt. vi. 6; ὑμεῖς δέ, Mk. viii. 29; of δὲ…
Read the full entry →δεῖ. For the conjunctive, as in Mt 26%, cf. P Fay 109° (early i/A.D.) ἐάν σε δῇ (for δέῃ) τὸ εἱμάτιόν σου θεῖναι ἐνέχυρον. “even if you have to pawn your cloak” (Edd.). In P Tebt I. 585° (B.c. 111) we have ἐάν followed by the indicative— ἐὰν δεῖ σε συνπεσεῖν τῶι ᾿Ανικήτωι, σύνπεσαι, ‘if you must meet Anicetus, meet him” (Edd.): cf. Mayser G7. p. 325. Other examples of the verb are l’ Par 461® (B.C. 153) διὸ Kal ἡγούμενος δεῖν ἐπ᾿ ἄλλου μὲν μηθενὸς αὐτῶι διακριθῆναι» P Lille I. 267 (iii.B.c.) περὶ (corr. from πεερὶ) δὲ τούτου τοῦ μέρους δεήσει ἐπισχεῖν, P Tebt 11. 3414 (A.p. 140-1) δεήσι ἐπισταλῆναι εἰς δάνε[ι]α σπέρματα κατασπίο]ρᾶς KTA., “ΕἼ will be necessary to send on account of loans of seedcorn for the sowing,” etc., AécheZ 1001" © (Theran Doric —c. B.C. 200) no one may bring forward a proposal ὡς δεείσῃ διαλῦσαι τὸ κοινὸν εἰ τὰς θυσίας, P Flor II. 133" (A.D. 257) ἔδι μὲν ὑμᾶς μηδὲ…
Read the full entry →δέ (de) — then.
δέ,
but: adversative and copulative Particle,
I. answering to μέν (which see), τὴν νῦν μὲν Βοιωτίαν, πρότερον δὲ Καδμηίδα γῆν καλουμένην [Refs 5th c.BC+]
II. without preceding μέν,
II.1. adversative, expressing distinct opposition, αἰεί τοι τὰ κάκ᾽ ἐστὶ φίλα.. μαντεύεσθαι, ἐσθλὸν δ᾽ οὔτε τί πω εἶπας[Refs 5th c.BC+]; so in Prose, οὐκ ἐπὶ κακῷ, ἐλευθερώσει δέ.. [Refs 5th c.BC+]
II.2. copulative,
II.2. a in explanatory clauses, ξυνέβησαν.. τὰ μακρὰ τείχη ἑλεῖν (ἦν δὲ σταδίων μάλιστα ὀκτώ) [Refs 8th c.BC+]: when a substantive is followed by words in apposition, Ἀρισταγόρῃ τῷ Μιλησίῳ, δούλῳ δὲ ἡμετέρῳ [Refs 5th c.BC+]; so in answers, διπλᾶ λέγειν. —Answ. διπλᾶδ᾽ ὁρᾶν…
δέ
de
a primary particle (adversative or continuative); but, and,
etc.:--also, and, but, moreover, now (often unexpressed in English).
δέ
Cj.
but, on the other hand, and
δέ de 2x
a conjunctive particle, marking the superaddition of a clause, whether in opposition or in continuation, to what has preceded, and it may be variously rendered but, on the other hand, and, also, now, etc.; καὶ δέ, when there is a special superaddition in continuation, too, yea, etc. It sometimes is found at the commencement of the apodosis of a sentence, Acts 11:17. It serves also to mark the resumption of an interrupted discourse, 2 Cor. 2:10; Gal. 2:6
δέ but: conjunctive Particle, with adversative force: it commonly answers to μέν, and may often be rendered by while, whereas, on the other hand, v. μέν:— but μέν is often omitted, δέ being used merely to pass on from one thing to another; ὣς Ἀχιλεὺς θάμβησεν, θάμβησαν δὲ καὶ ἄλλοι Il.; etc.; κινεῖ κραδίην κινεῖ δὲ χόλον Eur.
δέ is often redundant,
to introduce the apodosis, where it may be rendered by then, yet, εἰ δέ κε μὴ δώωσιν, ἐγὼ δέ κεν αὐτὸς ἕλωμαι if they will not give it, then I will take it, Il.; so at in Lat., si tu oblitus es, at Dii meminerint Catull.
to resume after interruption caused by a parenthesis, where it may be rendered by I say, now, so then, Hdt.
POSITION of δέ: properly second, being often put between the Art. and Subst., the prep. and case.
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
2,937 occurrences in the New Testament, rendered 15 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,787 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
2 inflected forms — one of the commonest words in the New Testament. Full distribution →
κεφαλή (kephalē) means 'head' and can refer to the literal head of a person or animal, as well as metaphorically to denote authority or superiority, such as in the context of a husband or Christ. It appears in various New Testament verses, including Matthew 5:36 and 1 Corinthians 11:3. The term also encompasses meanings related to the top or extremity of objects, like a corner-stone.
κεφαλή, -ῆς, ἡ,
[in LXX nearly always for רֹאשׁ;]
the head: Mt 5:36, Mk 6:24, Re 1:14 9:7, al. mult.; fig., ἄνθρακες ἐπὶ τὴν κ., Ro 12:20(LXX); αἷμα, Ac 18:6; metaph., of a husband, c. gen., I Co 11:3, Eph 5:23; of Christ, I Co 11:3, Eph 4:15 5:23, Col 1:18 2:10, 19; of things, κ. γωνίας, Mt…
Read the full entry →κεφαλή, -ῆς, ἡ, Sept. for wN 1; the head, both of men: Mt. v. 36; Mk. vi. 24; Lk. vii. 38, 44 [Rec.], 46; Jn. xiii. 9; Acts xviii. 18; 1 Co. xi. 4; Rev. i. 14; iv. 4, and often; and of animals: Rev. ix. 7, 17, 19, etc.; on the phrases κλίνειν THY κ-» ἐπαίρειν THY K., See κλίνω, 1 and ἐπαίρω; on the saying in Ro. xii. 20, see under ἄνθραξ. Since the loss of the head destroys the life, κεφαλή is used in phrases relating to capital and extreme punishments: 80 in τὸ αἷμα ὑμῶν ἐπὶ τὴν k. ὑμῶν (see αἷμα, 2 a. p. 15°), Acts xviii. 6, and similar phrases in class. Grk.; see Passow 8. v. p. 1717*; Pape s. v.3; [L. and S.s. ν. 1. 3 and 4]. Metaph. anything supreme, chief, prominent; of persons, master, lord: τινός, of a husband in relation to his wife, 1 Co. xi. 3; Eph. v. 23; of Christ, the lord of the husband, 1 Co. xi. 3 [ef. B. 124. 54. (109)]; of the church, Eph. iv. 15; v. 23; Col. ii. 19…
Read the full entry →κεφαλή. For the literal sense of κεφαλή it is sufficient to quote PSI V. 455" (A.D. 178) ἐφῖδον τοῦτον... ἔχοντα ἐπὶ τῆς κεφαλῆς τραύματα τρία, and P Lond 478 (ii/A.p.) (=I. p- 81) κεφαλὴν κομόωσαν ἐθείραις. Cf. also P Par 5741*28 (iii/A.D.) (= Selections, p. 113) λόγος λεγόμενος ἐπὶ τῆς κεφαλῆς αὐτοῦ, ‘an invocation to be uttered over the head (of the possessed one),” and the Christian amulet BGU III. 954° (vi/A.D.) (= Selections, p. 133) κλίνω τὴν κεφαλήν [μο]υ κα «τ: ἐνώπιόν σου. With Ac 18° we may compare BGU IV. 1024'"-17 (end of iv/A.D.) ἐκδέξι το[ίνυν] τὴην (Δ. τὴν) ἕως κεφ[αλῆ]ς τ[ι]Ἱμωρίαν, and to McNeile’s rendering of Mt 214 κεφαλὴν γωνίας, ‘‘the furthest extremity (not ‘the top’) of the corner,” a certain support is given by P Flor I. 508% (A.D. 268) ἐπ᾽ ἀπηλιωτικῆ[ς Ke]padis πρώτης μερίδος, apparently = ‘‘at the eastern extremity of the first division.’” In P Oxy II. 273!8…
Read the full entry →κεφαλή (kephalē) — head.
κεφᾰλή, ἡ,
head of man or beast, [Refs 8th c.BC+]; κεφαλῇ.. μείζονες taller in stature, [Refs 8th c.BC+]; so μείων.. κεφαλήν[Refs 3rd c.BC+]
__a κατὰ κεφαλῆς, Epic dialect κὰκ κεφαλῆς, down over the head, κόνιν.. χεύατο κὰκ κεφαλῆς [Refs 8th c.BC+]
__b κατὰ κεφαλήν, Epic dialect κὰκ κεφαλήν on the head, Ἐρύλαον.. βάλε πέτρῳ μέσσην κὰκ κεφαλήν [Refs 8th c.BC+]: in Prose, from above, [Refs 5th c.BC+]: c.genitive, above, κ. κ. τινῶν γενέσθαι [Refs]; τὸ κ. κ. ὕδωρ, of rain water, [Refs 4th c.BC+] (-ῆς): in Architecture texts, upright, [Refs]; also, per head, each person (compare below 1.2), [LXX+4th c.BC+]
κεφαλή
kephale
from the primary kapto (in the sense of seizing); the head (as the
part most readily taken hold of), literally or figuratively:--head.
κεφαλή, ῆς, ἡ
n.f.
the head
κεφαλή kephalē 75x
the head, Mt. 5:36; 6:17; the head, top; κεφαλὴ γωνίας, the head of the corner, the chief corner-stone, Mt. 21:42; Lk. 20:17; met. the head, superior, chief, principal, one to whom others are subordinate, 1 Cor. 11:3; Eph. 1:22
κεφαλή the head of man or beast, Hom., etc.; κατὰ κεφαλῆς, epic κὰκ κεφαλῆς, over the head, id. Hom.; κὰκ κεφαλήν on the head, Il.:— ἐς πόδας ἐκ κεφαλῆς from head to foot, id. Il.:— ἐπὶ κεφαλήν head foremost, head downwards, headlong, Hdt., Plat., etc.
the head, put for the whole person, Hom.; ἶσον ἐμῇ κεφαλῇ like myself, Il.; φίλη κ., Lat. carum caput, id. Il.: in bad sense, ὦ κακαὶ κεφαλαί Hdt.; ὦ μιαρὰ κ. Ar.
the head, i. e. the life, παρθέμενοι κεφαλάς setting their heads on the cast, Od.:—in imprecations, ἐς κεφαλὴν τρέποιτ᾽ ἐμοί on my head be it! Ar., etc.
generally, κ. σκορόδου a head of garlic, id. Ar.: the top or brim of a vessel, Theocr.: the coping of a wall, Xen.:—in pl. the head or source of a river…
Noun-NSF — Noun · nominative · singular · femininenominative — the one doing it — the subject.
Agrees with anything else marked singular feminine.
N-NSF Part of Speech: Noun Case: Nominative Number: Singular Gender: Feminine
hed (ro'-sh, Aramaic re'sh, and in special sense gulgoleth, literally, "skull," "cut-off head" (1Ch 10:10), whence Golgotha (Mt 27:33; Mr 15:22; Joh 19:17); mera'ashah, literally, "head-rest," "pillow," "bolster" (1Ki 19:6); qodhqodh, literally, crown of the head (De 28:35; 33:16,20; 2Sa 14:25; Isa 3:17; Jer 48:45); barzel, "the head of an axe" (De…
76 occurrences in the New Testament, rendered 3 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 75 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 196 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
δι’ ἣν αἰτίαν οἱ μὲν ἄλλοι φιλόσοφοι τὸν ἀριθμὸν τοῦτον ἐξομοιοῦσι τῇ ἀμήτορι Νίκῃ καὶ Παρθένῳ, ἣν ἐκ τῆς τοῦ Διὸς κεφαλῆς ἀναφανῆναι λόγος ἔχει, οἱ δὲ Πυθαγόρειοι τῷ ἡγεμόνι τῶν συμπάντων·
ἀφείλετο δὲ καὶ τὸν ὄφιν τὴν φωνὴν ὀργισθεὶς ἐπὶ τῇ κακοηθείᾳ τῇ πρὸς τὸν Ἄδαμον καὶ ἰὸν ἐντίθησιν ὑπὸ τὴν γλῶτταν αὐτῷ πολέμιον ἀποδείξας ἀνθρώποις καὶ ὑποθέμενος κατὰ τῆς κεφαλῆς φέρειν τὰς πληγάς, ὡς ἐν ἐκείνῃ τοῦ τε κακοῦ τοῦ πρὸς ἀνθρώπους…
λέγει δὲ πάλιν ὁ προφήτης: Λίθον ὃν ἀπεδοκίμασαν οἱ οἰκοδομοῦντες, οὗτος ἐγενήθη εἰς κεφαλὴν γωνίας.
ἡμέρας ἐπὶ τὸν ἅπαντα χρόνον καὶ τὰ ἄλλα ποιήσω καθότι προγέγραπται. ἔγραψεν ὑπὲρ αὐτοῦ Κεφαλᾶς Στοτοήτιος διὰ τὸ μὴ εἰδέναι αὐτὸν γράμματα. Στοτοῆτις Σαταβοῦτος μητρὸς Θαήσιος ἠγόρακα καθὼς πρόκειται.
Πτολεμαῖος Φίλωνος, ἀπὸ ὑπερετῶν Χαιρήμων Καλλιστράτου, γίνονται γ Νέου Σεβαστοῦ Νεμεσίων Πτολεμαίου, Πεβῶς Ἁρυώτου, Κεφάλων ὁμοίως, γίνονται γ, γίνονται η, τὸ ἥμισυ δ
α ὀβολὸν Ἡρακλῆς ὁμοίως Λεύκου … ἡμιωβέλιον χαλκοῦς 2 α ὀβολὸν Ἰσχυρίων Πανετβύιος … Κεφάλων Πανετβύιος
αὐτός is a pronoun meaning 'self' or 'the same,' used to emphasize distinction or opposition. It can function as a reflexive pronoun and appears frequently in the New Testament, often in contexts that highlight contrast or identity, such as in Luke 5:37 and John 2:25. The entries indicate that it can also be used in various grammatical constructions, including with articles to denote sameness.
αὐτός, -ή, -ό,
determinative pron., in late Gk. much more freq. than in cl. (WM, 178 f.; Jannaris, HGG, §1399).
Emphatic (so always in nom. exc. when preceded by the art., v. infr., iii);
self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Lk 5:37; αὐ. ἐγινώσκεν, Jo 2:25; αὐ. ὑμεῖς, Jo 3:28; καὶ αὐ. ἐγώ, Ro 15:14; αὐ. Ἰησοῦς, Jo 2:24; αὐ. καὶ οἱ μετ’ αὐτοῦ, Mk 2:25; ὑμεῖς αὐ., Mk 6:31; esp. (as freq in cl.) αὐ. ὁ, Mt 3:4, Mk 6:17, Jo 16:27, I Th 3:11, al.; in late Gk., sometimes…
αὐτός, -7, -d, pron. (“derived from the particle αὖ with the added force of a demonstrative pronoun. In itself it signifies nothing more than again, applied to what has either been previously mentioned or, when the whole discourse is looked at, must necessarily be .upplied.” Klotz ad Devar. ii. p. 219; [see Vaniéek p. 268]). It is used by the bibl. writ. both of the O. T. and of the N. T. far more frequently than the other pronouns; and in this very frequent and almost inordinate use of it, they deviate greatly from prof. auth.; cf. B. § 127, 9. [On classic usage ef. Hermann, Opusce. i. 308 sqq., of which dissertation a summary is given in his edition of Viger pp- 732-736.] I. self, as used (in all persons, genders, numbers) to distinguish a person or thing from or contrast it with another, or to give him (it) emphatic prominence. ik When used to express Opposition or Distinction, it is…
Read the full entry →αὐτός. The weakening of the old distinction between αὐτὸς 6 and ὁ αὐτός, especially in Luke, is noted in Proleg. p. 91, and paralleled from Hellenistic. We may add (cf. Linleitung p. 145f.) Sy// 8071 (ii/A.D.) αὐταῖς ταῖς ἡμέραις, where Dittenberger remarks ‘‘expectaveris ταῖς αὐταῖς," OG/S 383! (Antiochus of Commagene, i/8.c.) τὴν αὐτήν τε κρίσιν, for which Ditt. desiderates ταύτην τὴν κρίσιν, P Iib I. 30° (B.c. 265) αὐτὸς Ὧρος “the said H.,’’ P Lille I. 238 (B.C, 221) οὗ μ[ισ]θωτὴς Ἡρώδ[ης] ὁ αὐτός “ce méme L.,”’ P Oxy VI. 892% (A.D. 338) τῆς αὐτῆς πόλεως, 26. VIII. 1105 (A.D. 254) τοῦ αὐτοῦ ἀμφοδογραμματέως “the said a.’’: all these seem to be practically identical, with αὐτός differing little from ἐκεῖνος. The combination αὐτὸ τοῦτο may be illustrated by P Grenf I. 114 (literary, ii/B.c.) “ for this reason ” (Ed.) as in 2 Pet 1°, P Ryl 11. 77°9 (a.p. 192) καὶ αὐτὰ ταῦτα ἀσφαλίσομαι…
Read the full entry →αὐτός (autos) — it/s/he.
αὐτός
(Cretan dialect ἀϝτός [Refs] (also αὐτόν[Refs], reflexive pronoun, self:—in oblique cases used for the personal pronoun, him, her, it:—with Article, ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (also ταὐτόν), etc., the very one, the same.
I. self, myself, thyself, etc., accusative to the person of the Verb: frequently joined with ἐγώ, σύ, etc. (see. below 10),
I.1. one's true self, the soul, not the body, [Refs 8th c.BC+]; reversely, body, not soul, [Refs 8th c.BC+]; oneself, as opposed to others who are less prominent, as king to subject, [Refs]; man to wife and children, [Refs 8th c.BC+]; warrior to horses, [Refs 8th c.BC+], or to weapons, [Refs]; shepherd to herd, [Refs 8th c.BC+]; seamen to ships, [Refs]: generally, whole to parts,[Refs 5th c.BC+]: absolutely, the Master, as in the [Refs 4th c.BC+]…
αὐτός
autos
from the particle au (perhaps akin to the base of 109 through the idea
of a baffling wind) (backward); the reflexive pronoun self, used
(alone or in the comparative 1438) of the third person , and (with the
proper personal pronoun) of the other persons:--her, it(-self), one,
the other, (mine) own, said, (self-), the) same, ((him-, my-, thy-
)self, (your-)selves, she, that, their(-s), them(-selves), there(-at,
- by, -in, -into, -of, -on, -with), they, (these) things, this (man),
those, together, very, which. Compare 848.
see GREEK for 109
see GREEK for 1438
see GREEK for 848
αὐτός, αὐτή, αὐτό
Pers.pr.
he, she, it, they, them, same
αὐτός autos 5x
self, very; alone, Mk. 6:31; 2 Cor. 12:13; of one’s self, of one’s own motion, Jn. 16:27; used also in the oblique cases independently as a personal pron. of the third person; ὁ αὐτός, the same; unchangeable, Heb. 1:12; κατὰ τὸ αὐτό, at the same time, together, Acts 14:1; ἐπὶ τὸ αὐτό, in one and the same place, Mt. 22:34; at the same time, together, Acts 3:1
αὐτός self, Lat. ipse:— in the oblique cases simply for the personal Pron., him, her, it:— with the Artic. ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (or ταὐτόν), etc., the very one, the same.
self, myself, thyself, etc., acc. to the person of the Verb., Hom., etc.:
oneself, one's true self, the soul, not the body, Od.; or opp. to others, as king to subjects, parent to children, man to wife, etc., Hom.; hence absol. for the master, τίς οὗτος;—Αὐτός, i. e. Socrates, Ar.; similarly in neut. αὐτὸ δείξει the result will shew, Eur.
of oneself, of one's own accord, Lat. sponte, Hom., Soph.
by oneself, alone, αὐτός περ ἐών although alone, Il.; αὐτοί ἐσμεν we are by ourselves, i. e. among friends, Ar.
in Plat., τὸ δίκαιον αὐτό right in itself, the idea of right, etc.; cf. αὐτοάνθρωπος.
Pron-GSM — Personal pronoun · genitive · singular · masculinegenitive — of, from, belonging to.
Agrees with anything else marked singular masculine.
P-GSM Part of Speech: Personal pronoun Case: Genitive Number: Singular Gender: Masculine
5,861 occurrences in the New Testament, rendered 92 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 5,561 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
19 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
περὶ τοῦ γένους Ἀδάμου καὶ τῶν ἀπ' αὐτοῦ δέκα γενεῶν τῶν μέχρι τοῦ κατακλυσμοῦ.
πεπεισμένος οὖν τοῦτο καὶ συνειδὼς ἐμαυτῷ, ὅτι ἐν ὑμῖν λαλήσας πολλὰ ἐπίσταμαι, ὅτι ἐμοὶ συνώδευσεν ἐν ὁδῷ δικαιοσύνης κύριος, καὶ πάντως ἀναγκάζομαι κἀγὼ εἰς τοῦτο, ἀγαπᾶν ὑμᾶς ὑπὲρ τὴν ψυχήν μου, ὅτι μεγάλη πίστις καὶ ἀγάπη ἐγκατοικεῖ ἐν ὑμῖν ἐπ’…
Πακοίβιος ἱερεὺς Σούχου καὶ Ἀφροδίτης ὡς ἐτῶν μ εὐμεγέθης μελίχρως μακροπρόσωπος εὐθύριν τὴν ὑπάρχουσαν αὐτῷ μερίδα γῆς σιτοφόρου ἐν τῷ περὶ Παθῦρειν πεδίωι σφραγίδων τεσσάρων , ἣν καὶ αὐτὸς
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος
ὡς ἐτῶν νε μέσος ἢ ἐλάσσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, καὶ Πετεαρσοῆρις Σχώτου τῶν αὐτῶν ἱερέων ὡς ἐτῶν ν μέσος ἢ ἐλασσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, ἀπὸ τοῦ ὑπάρχοντος
καί (kai) is a conjunction meaning 'and,' used to connect words, phrases, and clauses. It serves various functions, including copulative and adjunctive uses, and can express cumulative ideas like 'also' or 'even.' The New Testament frequently employs it to link terms and sentences, as seen in verses like Matthew 2:18 and John 10:3. Abbott-Smith notes its use in both simple and complex structures, while Thayer emphasizes its role as the most common particle in the New Testament.
καί, a conj., and; the most freq. by far of all the particles in the N. T. [On its uses see W. § 53, 3sqq.; B. 361 (310) sqq., and ef. Ellicott on Phil. iv. 12; on the difference between it and τέ see 8. v. τέ ad init. ] I. It serves as a copulative i.e. to connect (Lat. et, atque, Germ. und) ; 1. it connects single words or terms: a. univ., as of Φαρισαῖοι καὶ Σαδδουκαῖοι, Mt. xvi. 1; ὁ θεὸς καὶ πατήρ, he who is God and Father (see θεός, 3); ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ, Lk. viii. 15; πολυμερῶς καὶ πολυτρόπως, ΗΘ}. 1. 1; it is repeated before single terms, to each of which its own force and weight is thus given: ἡ υἱοθεσία καὶ ἡ δόξα καὶ ai διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, Ro. ix. 4 ; ἁγία καὶ δικαία καὶ ἀγαθή, Ro. vii. 12; add, Mt. xxiii. 23; Lk. xiv. 21; Jn. xvi. 8; Acts xv. 20, 29; xxi. 25; Heb. ix. 10; Rey. v. 12; xviii. 12 sq.; ef. W. 519 sq. (484). b. it…
Read the full entry →και. In LAE p. 129 ff. Deissmann discusses the thoroughly popular character of the Johannine style with its short paratactic sentences, introduced by kal. . . καί. To illustrate this, he cites amongst other exx. a Dream from the Serapeum, P Par 51 (B.C. 160) (= Selections, p. 18 ff. : see especially the amended readings in Archiv vi. p. 204), which runs—** ὦμ[ην] βατί -- δ)ίζειν pe [ἀπ]ὸ λειβὸς ἕως ἀ[ πηλι]ώτου, καὶ ἀναπίπτομαι ἐπ᾿ ἄχυρον" καὶ [ἄν]θρωπ[ος9] ἀπὸ λιβός μου, ἐχόμενός μου’ ἀναπίπτει καὶ αὐτός, καὶ ὥσπερ κεκλειμμ[évot] μου ἦσαν οἱ ὀφθαλμοί μου, καὶ ἐξαί[φνης] ἀνύγω τοὺς ὀφθαλμούς pov, καὶ ὁρῶ kTA., “ I dreamed that I was going from West to East, and I lie down upon chaff. And there | αὐτὸ (deleted in the original) Σεμφθεῖ. | ἐκ καινῆς ἐν Σομολ(ῶ)…
Read the full entry →καί (kai) — and.
καί,
conjunction, copulative, joining words and sentences,
__A and; also adverb, even, also, just, frequently expressing emphatic assertion or assent, corresponding as positive to the negative οὐ (μή) or οὐδέ (μηδέ). copulative, and,
__A.I joining words or sentences to those preceding, ἦ, καὶ κυανέῃσιν ἐπ᾽ ὀφρύσινεῦσε Κρονίων [Refs 8th c.BC+]: repeated with two or more Nouns, αἱ δὲ ἔλαφοι κ. δορκάδες κ. οἱ ἄγριοι οἶες κ. οἱ ὄνοι οἱ ἄγριοι [Refs 5th c.BC+]; joining only the last pair, [Refs 4th c.BC+]; ὁ ὄχλος πλείων κ. πλείων ἐπέρρει more and more, [Refs 5th c.BC+]; to add epithets after πολύς, πολλὰ κ. ἐσθλά [Refs 8th c.BC+]
καί
kai
apparently, a primary particle, having a copulative and sometimes also
a cumulative force; and, also, even, so then, too, etc.; often used in
connection (or composition) with other particles or small words:--and,
also, both, but, even, for, if, or, so, that, then, therefore, when,
yet.
καί
Cj.
and, even, also, namely
καί kai 9x
(1) and, Mt. 2:2, 3, 11; 4:22; (2) καί ... καί, both ... and; (3) as a cumulative particle, also, too, Mt. 5:39; Jn. 8:19; 1 Cor. 11:6; (4) emphatic, even, also, Mt. 10:30; 1 Cor. 2:10; in NT adversative, but, Mt. 11:19; also introductory of the apodosis of a sentence, Gal. 3:28; Jas. 2:4
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
9,477 occurrences in the New Testament, rendered 42 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8,978 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-NPF — Article · nominative · plural · femininenominative — the one doing it — the subject.
Agrees with anything else marked plural feminine.
T-NPF Part of Speech: definite arTicle Case: Nominative Number: Plural Gender: Feminine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
θρίξ is a feminine noun meaning 'hair,' primarily referring to the hair of the head but also applicable to animal hair. It appears in various New Testament verses, including Matthew and Luke. The word has a rich usage in classical literature, denoting not just human hair but also sheep's wool and pig's bristles. There is no significant disagreement among lexicons regarding its meaning.
θρίξ, τριχός, dat. plur. θριξί, ἡ, [fr. Hom. down], the hair; a. the hair of the head: Mt. v. 36; Lk. vii. 44; xxi. 18; Jn. xi. 2; xii. 3; Acts xxvii. 34; 1 Pet. iii. 3 [Lehm.om.]; Rev. i. 14; with τῆς κεφαλῆς added (Hom. Od. 18, 399. 431), Mt. x. 830; Lk. vii. 38; xii. 7. b. the hair of animals: Rev. ix. 8; évdedup. τρίχας καμήλου, with a garment made of camel’s hair, Mk. i. 6, ef. Mt. iii. 4; ἐν... τριχῶν καμηλείων πλέγμασιν περιεπάτησαν, Clem. Alex. strom. 4 p. 221 ed. Sylb.
θρίξ. With Mk 15 we may compare the reference to τρίχες εἰς τοὺς σάκκους in P Petr 11. 33(2)(1)® (as completed 7d. IIT. p- 333). The word is naturally common in the personal descriptions of parties to a will or deed, e.g. P Petr ING 95 (B.C. 236) οὐλὴ μετώπωι ὑπὸ τρίχα : cf. 2. 1215 and 1418 (both B.c. 234), P Lond 882" (B.c. 101) (= III. p. 13), 26. 1425 (A.D. 95) (ΞΞ 11. p. 203). In P Fay 587 (A.D. 155-6) we have the receipt for a tax κοπί(ῆς) kal τριχ(ὸς) καὶ χιροναξίου, ‘fon cutting and hair and trade.” The same tax is referred to in P Grenf 11. 604 (A.p. 193-4) and BGU II. 6172 (A.D. 215), and asin both these cases the payers of the tax were weavers, Wilcken thinks that the words κοπή and θρίξ had to do with the terminology of their trade (see the editors’ introd. to P Fay 58). Miche? 11708 (i/A. p.)’ ErradpsSiro[s] ᾿Εἰπαφροδίτου ὑπὲρ τοῦ παιδίου ᾿Επαφροδίτου τὴν παιδικὴν τρίχα…
Read the full entry →θρίξ (thrix) — hair.
θρίξ, ἡ,
genitive τρῐχός, dative plural θριξί (τρίχεσιν [Refs 1st c.AD+]: - hair, [Refs 8th c.BC+] only in plural, ὀρθαὶ τρίχες ἔσταν ἐνὶ.. μέλεσσι [Refs 8th c.BC+]; mostly, hair of the head,[Refs 8th c.BC+]; sheep's wool, [Refs 8th c.BC+]; pig's bristles, [Refs 8th c.BC+]; τρίχες ἄκραι οὐραῖαι, of a horse's tail, [Refs 8th c.BC+]; ἀνάστασις τῶν τριχῶν, of a lark's crest, [Refs 2nd c.AD+]
II. later in singular collectively, [Refs 5th c.BC+]; τριχὸς πλόκαμος, βόστρυχος, [LXX+4th c.BC+]; Ἐπαφρόδιτον.. τὴν παιδικὴν τρίχα Ὑγίᾳ (i.e. ἀνέθηκεν) [Refs 1st c.AD+]; of a horse's mane, [Refs 5th c.BC+]; of dogs, [Refs 5th c.BC+]
θρίξ
thrix
genitive case trichos, etc.; of uncertain derivation; hair:--hair.
Compare 2864.
see GREEK for 2864
θρίξ, τριχός, ἡ
n.f.
a hair
θρίξ the hair of the head, used by Hom. only in pl.; attic also in sg.; Hom., etc.:—also sheep's wool, Il.; pig's bristles, Hom.; οὐραῖαι τρίχες the hair of a horse's tail, Il.
a single hair, proverb., θρὶξ ἀνὰ μέσσον only a hair's breadth between, Theocr.; ἄξιον τριχός, i. e. good for nothing, Ar.
Noun-NPF — Noun · nominative · plural · femininenominative — the one doing it — the subject.
Agrees with anything else marked plural feminine.
N-NPF Part of Speech: Noun Case: Nominative Number: Plural Gender: Feminine
15 occurrences in the New Testament, rendered 2 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 15 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 27 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
καὶ ἐν ἡμῖν δέ ἐστιν ἐοικότα φυτοῖς, ὄνυχές τε καὶ τρίχες·
Οἱ δὲ χαίροντες οἷς τε ἑώρων καὶ οἷς ἤκουον τοῦ στρατηγοῦ τῆς κατὰ δύναμιν αὐτῶν σπουδῆς οὐκ ἀπελείποντο, ἀλλʼ εἰσέφερον ἄργυρόν τε καὶ χρυσὸν καὶ χαλκὸν ξύλα τε τῆς καλλίστης ὕλης καὶ μηδὲν ὑπὸ τῆς σήψεως παθεῖν δυνάμενα, αἰγείους τε τρίχας καὶ…
ἰδὼν ταῦτα κείμενα καὶ μηδένα ὄντα ἐν τῷ τόπῳ ἔκθαμβος ἐγενόμην, καὶ ὡσεὶ τρόμος με ἔλαβεν καὶ αἱ τρίχες μου ὀρθαί: καὶ ὡσεὶ φρίκη μοι προσῆλθεν μόνου μου ὄντος.
μερίδος τοῦ Ἀρσινοίτου νομοῦ. ὁμολογεῖ Ἁρπαγάθης … ὡς ἐτῶν εἴκοσι πέντε, οὐλὴ ὑπὸ … τρίχα … Τανεφρύμει Ἁρπαγάθου ὡς ἐτῶν … -κοντα ὀκτώ, οὐλὴ χειρὶ ἀριστερᾷ, μετὰ κυρίου τοῦ
οὐλὴ καρπῷ δεξιῷ, τοῦ ἄλλου Εἰσχυρίων Πάτρωνος ὡς ἐτῶν κε οὐλὴ μετώπῳ μέσῳ ὑπὸ τρίχα. Χεῶς Ἁρμιύσις ὁμολογῶ πεπρακέναι Μιεῦτι Πομσάεις τὴν ὑπάρχουσάν μοι μητρικὴν ἱερὰν γῆν ἀρούρας τρεῖς
ἑαυτῆς υἱοῦ Τεσενούφιος τοῦ Τεσενούφιος, ὡς ἐτῶν … … οὐλὴ μετώπωι ἐξ ἀριστερῶν ὑπὸ τρίχα, καὶ τῶι ἑτέρωι αὐτῆς υἱῶι Τεσενούφι πέμπτῳ ὡς ἐτῶν τεσσαράκοντα οὐλὴ γόνατι δεξιῶι, τοῖς
The Greek word λευκός (i.e., *leukos*) means 'white' or 'bright,' derived from the root for 'light.' It covers a range of meanings from the literal color of objects like clothing and grain to metaphorical uses indicating clarity or purity. In the New Testament, it appears in contexts describing the dazzling garments of angels and the purity of souls.
λευκός, τή, -όν, (λεύσσω to see, behold, look at; akin ta Lat. luceo, Germ. leuchten; cf. Curtius p. 113 and § 87; [Vanizek p. 8177), Sept. for 139; 1. light, bright, brilliant: τὰ ἱμάτια . . . λευκὰ ὡς τὸ φῶς, Mt. xvii. 2; esp. bright or brilliant from whiteness, (dazzling) white: spoken of the garments of angels, and of those exalted to the splendor of the heavenly state, Mk. xvi.5; Lk. ix. 29; Actsi.10; Rev. iii.5; iv.4; vi. 11; vii. 9,13; xix. 14, (shining or white garments were worn on festive and state occasions, Eccles. ix. 8; οἵ. Heindorf on Hor. sat. 2, 2,61); with ὡσεὶ or ὡς ὁ χιών added: Mk. ix. 3 RL; Mt. xxviii. 3, (ἵπποι λευκότεροι χιόνος, Hom. Il. 10, 437); ἐν λευκοῖς sc. ἱματίοις (added in Rev. iii. 5; iv. 4), Jn. xx.12; Rev. iii. 4; ef. W. 591 (550); [B. 82 (72)]; used of white garmentsas the sign of innocence and purity of soul, Rev. iii. 18; of the heavenly throne…
Read the full entry →λευκός. In a list of soldiers, P Amh II. 625 (11.8.6.} three persons called Apollonius are distinguished as μέλας, ‘‘the dark,’’ λευκός, ‘‘ the fair,” and oKevod(dpos), “‘ the baggagecarrier,” respectively. For the more general meaning of λευκός, ‘‘white,’’ cf. such passages as P Ryl II. 146'° (A.D. 39) ἐρίων σταθμία δέκα λευκῶν, ‘* 10 measures of white wool,” P Giss I. 21° (time of Trajan) τὸ συνθεσείδιον τὸ λευκόν, ‘the white dress”—a loose wrap often worn at meals, P Oxy III. 53178 (ii/A.D.) τὰ ἱμάτια τὰ λευκά, and P Hamb I. 38% (a.p. 182) λευκὸν ἐν ὀφθαλμῷ ἀριστερῴ. In P Oxy III. 471™* (ii/a.D.) the charge is brought against | ἁγνὸν ἐν] ἐσθῆτι λευκ[ῆι.
λευκός (leukos) — white.
λευκός, ή, όν,
light, bright, clear (opposed to μέλας in all senses), αἴγλη [Refs 8th c.BC+]; λευκὸν (variant{λαμπρόν}).. ἠέλιος ὥς [Refs 8th c.BC+]; of metallic surfaces, λέβης [Refs 8th c.BC+]; λ. γαλήνη a glassy calm, [Refs 8th c.BC+]; of water, clear, limpid, [Refs 8th c.BC+]
2. metaphorically, clear, distinct, of the voice, [Refs 4th c.BC+]: in literary sense, clear, λ. στίχος [Refs 1st c.AD+], when a rogue was detected, [Refs] adverb -κῶς, πάντα φαίνειν, of Hermes, [Refs 1st c.AD+]: comparative -ότερον, διαλεχθῆναι [Refs 3rd c.AD+]
II. of colour, white, frequently in [Refs 8th c.BC+], varying from the pure white of snow ([ἵπποι] -ότεροι χιόνος [Refs 8th c.BC+] to the grey of dust (λευκοὶ ἐγένοντο κονισάλῳ [Refs]; λ. ἅρμα, ={λεύκιππον}, [Refs…
λευκός
leukos
from luke ("light"); white:--white.
λευκός, ή, όν
Adj
white, bright
λευκός λευκός, ή, όν from Root ΛΥΚ light, bright, brilliant, of sun light, Hom., Soph.; and of metallic surfaces, λέβης Il.; also, λ. γαλήνη a glassy calm, Od.; of water, generally, bright, limpid, Hom., Eur.
metaph. clear, plain, distinct, of authors, Anth.
of colour, white, Hom., etc.; λ. ἅρμα ῀ λεύκιππον, Eur.
of the skin, white, fair, Hom., Trag.; with a notion of bare, πούς Eur., cf. λευκόπους:—later, as a mark of effeminacy, blanched, white, pale, Ar., Xen.:— λευκαὶ φρένες in Pind. may be pale with envy, envious.
λ. χρυσός, pale gold, i. e. gold alloyed with silver (prob. the same as ἤλεκτρον), opp. to χρυσὸς ἄπεφθος, Hdt.
λευκὸν ἦμαρ νυκτὸς ἐκ μελαγχίμου a bright day after a night of mourning, Aesch.
Adj-NPF — Adjective · nominative · plural · femininenominative — the one doing it — the subject.
Agrees with anything else marked plural feminine.
A-NPF Part of Speech: Adjective Case: Nominative Number: Plural Gender: Feminine
hwit.
See COLORS.
White
A symbol of purity (2 Chr. 5:12; Ps. 51:7; Isa. 1:18; Rev. 3:18; 7:14). Our Lord, at his transfiguration, appeared in raiment “white as the light” (Matt. 17:2, etc.).
→ See COLOR
25 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 25 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 26 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
πῶς ἡμῶν ὁ νοῦς καταλαμβάνει, ὅτι τουτὶ λευκὸν ἢ μέλαν ἐστίν, εἰ μὴ βοηθῷ χρησάμενος ὁράσει;
ὁρῶν γὰρ αὐτῷ τὸν θεὸν πρὸς ὅτι θελήσειε συλλαμβανόμενον ὑπισχνεῖτο τῶν τεχθησομένων αὐτῷ παρέξειν ἔσθʼ ὅτε μὲν ὅτι καὶ γένοιτο λευκόν, ποτὲ δʼ αὖ τὰ μέλανα τῶν γεννωμένων.
ταῦτά μου συμβουλευομένου καὶ διακρίνοντος ἐν τῇ κάρδίᾳ μου, βλέπω κατέναντί μου καθέδραν λευκὴν ἐξ ἐρίων χιονίνων γεγονυῖαν μεγάλην: καὶ ἦλθεν γυνὴ πρεσβῦτις ἐν ἱματισμῷ λαμπροτάτῳ, ἔχουσα βιβλίον εἰς τὰς χεῖρας, καὶ ἐκάθισεν μόνη καὶ ἀσπάζεταί με:…
ἀριστερῶι ὑπτίωι, τῆι ἑαυτῆς Φιλοξένας ἀδελφῆι Εὐδαιμονίδι ὡς ἐτῶν κβ μέσηι μελίχρωι μακροπροσώπωι εὐθύρινι λευκὸν ὀφθαλμοῦ δεξιοῦ … μετὰ κυρίου … ὡς ἐτῶν … οὐλὴ μετώπωι ἐκ δεξιῶν, παρακεχωρηκέναι
Ἀρτεμίδωρος νεώτερος Ἀρτεμιδώρου Χαιρήμονι Σαταβοῦτος χαίρειν. ὁμολογῶ πεπρακέναι σοι ὄνον θήλειαν λευκὴν ταύτην τοιαύτην ἀναπόρριφον καὶ ἀπέχω τὴν συνπεφωνημένην τιμὴν πᾶσαν ἐκ πλήρους ἀργυρίου δραχμὰς ἑξήκοντα,
Πανεφρέμμει Ἀπύγχεως ὡς ἐτῶν λ οὐλὴ μετώπῳ ἐκ δεξιῶν, πεπρακέναι αὐτῷ ὄνον θήλειαν τελείαν λευκὴν μυόχρουν ἀναπόριφον. ἀπέχει τιμὴν ἀργυρίου δραχμὰς ἑκατὸν ἓξ · καὶ βεβαιοῖ ὑπογραφεὺς τοῦ ἠγορακότος
The Greek word ὡς is an adverb and conjunction derived from the relative pronoun ὅς. It is used in various contexts to mean 'as,' 'like,' or 'when,' and can indicate manner, comparison, or time. In the New Testament, it appears frequently to express similarity or to introduce clauses, such as in comparisons or temporal phrases. The lexicons do not show significant disagreement on its usage.
ὡς, adverbial form of the relative pron. ὅς, ἥ, ὅ.
As relat. adv. of manner, as, like as, just as, even as;
with a demonstrative, like οὕτως, expressed or understood: οὕτως . . . ὡς, Mk 4:26, I Co 3:15, Eph 5:28, Ja 2:12, al.; ὡς . . . οὕτως, Ac 8:32, I Co 7:17, al.; elliptically (sc. οὕτως, οὕτω), c. nom., Mt 6:29, al.; c. acc., Mt 19:19, Mk 12:31, al.; c. prep., Mt 26:55, Read the full entry →
ὡς [ Treg. (by mistake) in Mt. xxiv. 38 ὥς; cf. W. 462 (431); Chandler § 934, and reff. in Ebeling, Lex. Hom. s. v. p. 494
ὡς. Ι. = “45: P Goodsp Cairo 44 (ii/B.c.) (= Selections, Ῥ- 24) εἰ tppwoar . .. εἴη dv ὡς αἱρούμεθα, “if you are well, it will be as we desire,” BGU I. 1637 (A.D. 108) καὶ yap ἄλλοι ὡς πληγέντες ὑπὸ αὐτοῦ ἀναφόριον δεδώκασι, “for others have given information (from time to time) ἃ5 having been assaulted by him,” P Flor I. 5618 (A.p. 234) ὡς καθήκει, and BGU IV. το. 1 (iv/y A.D.) κα]ταβληθῆναι ὡς φονέα. 2. = “that,” ‘ how,” after verbs of saying, thinking, etc.: P Tebt I. τοῦ (B.c. 119) φρόντισον ὡς τὰ τῆς ὑποσχέσεως ἐκπληρωθήσεται, “take care that the terms of his agreement are fulfilled” (Edd.), and P Tebt II. 4101? (i/A.D.) μν[ἤ]σθητι o[s] ἐν τῷ Τρ[ιστόμῳ pe ἐφιλοτ[ιυἹμοῦ σὺν ἐμοὶ μεῖναι, ‘remember how zealous you were at Tristomos to remain with me” (Fdd.). 3. Ὁ. ind. with dy, as in Σ Cor 125, cf. P Par 4615 (B.C. 152) ὡς ἂν εὐκαιρήσω, παραχρῆμα παρέσομαι πρός σε. 4. c. conj. with…
Read the full entry →ὡς (hōs) — as/when.
ὡς:—
Summary:
__A as adverb of Manner.
__A.Aa ὧς and ὥς (with accent), so, thus.
__A.Ab ὡς (without accent) of the Relat. pronoun ὅς, as.
__A.Ac ὡς Relat. and Interrog., how.
__A.Ad ὡς temporal, when.
__A.Ae ὡς Local, where,
__B ὡς, as CONJUNCTION.
__C,D various usages. adverb of Manner:
__A.Aa ὥς, Demonstr., ={οὕτως}, so, thus, frequently in [Refs 8th c.BC+]; in Ionic dialect Prose, [Refs 5th c.BC+]; ὥς simply ={οὕτως}, [Refs 5th c.BC+]
__A.2 καὶ ὧς even so, nevertheless, [Refs 8th c.BC+]; οὐδ᾽ ὧς not even so, [Refs 8th c.BC+] are used in Trag. and Attic dialect, [Refs 5th c.BC+]; κἂν ὧς, εἴπερ μέλει σοι, ἀπόστειλόν μοί τινα [Refs 4th c.AD+]; δουλεύων καθὼς καὶ ὧς [Refs 2nd c.BC+]; Thess. καὶ οὗς [Refs 3rd c.BC+]; for this phrase the accentuation ὧς[Refs 2nd…
ὡς
hos
probably adverb of comparative from 3739; which how, i.e. in that
manner (very variously used, as follows):--about, after (that),
(according) as (it had been, it were), as soon (as), even as (like),
for, how (greatly), like (as, unto), since, so (that), that, to wit,
unto, when(-soever), while, X with all speed.
see GREEK for 3739
ὡς
Adv
as, like as, how, while, so that
ὡς hōs 504x
conjunction formed from the relative pronoun ὅς, used as a comparative part. and conj., as, correlatively, Mk. 4:26; Jn. 7:46; Rom. 5:15; as, like as, Mt. 10:16; Eph. 5:8; according as, Gal. 6:10; as, as it were, Rev. 8:8; as, Lk. 16:1; Acts 3:12; before numerals, about, Mk. 5:13; conj. that, Read the full entry →
ὡς thus, as, so that, since
A. ADVERB of Manner, either ὥς (with accent) Demonstr. so, thus, Lat. sic;— or ὡς (without accent) Relat. as, Lat. ut. B. ὡς, as CONJUNCTION. C, D. various usages.
of Manner:
ὥς, Demonstr. = οὕτως, so, thus, Lat. sic, Hom., Hdt.; rare in attic:— καὶ ὥς, even so, nevertheless, οὐδ᾽ ὥς, μηδ᾽ ὥς, not even so, in no wise, Hom., Soph.
in Comparisons, ὥς . . , ὡς . . , so . . as . . , Lat. sic . . ut . . , Il., Plat.
thus, for instance, Od.
ὡς, Relat., as, Lat. ut, first in Hom.; οὕτως ὡς, Lat. sic ut; but the antec. is often omitted: similes are commonly introduced by ὡς ὅτε, ὡς δ᾽ ὅτε, where ὅτε often seems superfluous, ἤριπε δ᾽, ὡς ὅτε πύργος [ἤριπε] Il.:—this ὡς takes the accent at the end of a clause or when it follows the word dependent on it; θεὸς δ᾽ ὣς τίετο δήμῳ Il.; οἱ δὲ φέβοντο, βόες ὥς…
Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
516 occurrences in the New Testament, rendered 22 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 502 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
The Greek word ἔριον (i.e., *erion*) means wool. It appears in various contexts, including the New Testament in Hebrews 9:19 and Revelation 1:14. The entries indicate its use in both singular and plural forms, and it is associated with cotton in some ancient texts. There is no significant disagreement among the lexicons regarding its meaning.
ἔριον. PSI IV. 36848 (8.6. 250-49) τὰ ἔρια. . ἄστατα, ‘* wool not weighed,” P Par 598 (B.c. 160) (= Witkowski’, p. 76) ἐρείου (ἥμυσυ) (δραχμῶν) o, P Ἀν] 11. 138% (A.D. 34) ἐρίων σταθμία ie, ‘fifteen measures of wool,” similarly 24. 146} (A.D. 39), P Oxy VI. 929% (ii/iii A.D.) λέντιον τριβακόν, kal pia, ‘a worn towel, and some wool” (Edd.). In P Lond 402 verso! (an inventory—ii/B.c.) (ΞΞ 11. p. 11) ἐριᾶ (for ἐρεᾶ) ἐντυλή is apparently = ‘‘a woollen wrapper or rug.” For the diminutive ἐρίδιον see P Meyer 20°%° ( Ist half iii/A.D.) χαλκὸν αὐτῷ οὐκ ἔδωκα τοῦ πόκου τῶν ἐρειδ(ω(ν), BGU III. 94819 (iv/y a.p.) θέλησον [ο]Ἱῦν υἱέ μου Θεόδουλε ἀγοράσιν μοι § λι(τρὰς) ἐριδίου μέλαϊνο]ς, and for a possible occurrence of ἐριουργός = ‘‘ wool-worker,” see P Ryl II. 9415 (A.D.…
Read the full entry →ἔριον (erion) — wool.
ἔριον, τό,
Ionic dialect εἴριον [Refs 8th c.BC+]:— wool, [Refs 8th c.BC+]; ἐρίῳ στέψαντες, i.e. with woollen fillets, [Refs 8th c.BC+]; εἴρια ῥυπαρά, ἔρια οἰσυπηρά, greasy wool, [Refs 5th c.BC+]; τἄρια, crasis for τὰ ἔ., [Refs 5th c.BC+]; ἔ. πεπταμένα outspread flocks of wool, [Refs 4th c.BC+]cotton, [Refs 5th c.BC+]; τὸ ἔ. [τῆς ἀράχνης] a spider's web, [Refs 2nd c.AD+]; τὰ ἐκ τῆς θαλάττης ἔ., of the byssus of the pinna, [Refs 4th c.AD+]; Latin vervex perhaps not cognate)
ἔριον
erion
of obscure affinity; wool:--wool.
ἔριον, ου, τό
n.n.
wool
ἔριον ἔρος, εἶρος wool, in sg. and pl., Hom., attic:— εἴρια ἀπὸ ξύλου cotton (Germ. Baumwolle, tree-wool), Hdt.
Noun-NSN — Noun · nominative · singular · neuternominative — the one doing it — the subject.
Agrees with anything else marked singular neuter.
N-NSN Part of Speech: Noun Case: Nominative Number: Singular Gender: Neuter
wool (tsemer; erion): Wool and flax were the fibers most used by the ancient weavers. Wool was used principally for the outside garments (Le 13:48 ff; Pr 31:13; Eze 34:3; Ho 2:5,9). Syrian wool is found on the world's markets today, but it is not rated as first quality, partly because it is so contaminated with thorns, straw and other foreign matter which become entangled with the wool while the sheep are wandering over the barren, rocky mountain sides in search of food. Extensive pastures are almost unknown.
Two kinds of wool are sold:
(1) That obtained by shearing. This is removed from the animal as far as possible in one piece or fleece usually without previous washing.…
Wool
One of the first material used for making woven cloth (Lev. 13:47, 48, 52, 59; 19:19). The first-fruit of wool was to be offered to the priests (Deut. 18:4). The law prohibiting the wearing of a garment “of divers sorts, as of woollen and linen together” (Deut. 22:11) may, like some other laws of a similar character, have been intended to express symbolically the separateness and simplicity of God’s covenant people. The wool of Damascus, famous for its whiteness, was of great repute in the Tyrian market (Ezek. 27:18).
was an article of the highest value among the Jews, as the staple material for the manufacture of clothing. (Leviticus 13:47; 22:11; Job 31:20; Proverbs 31:13; Ezekiel 34:3; Hosea 2:5) The importance of wool is incidentally shown by the notice that Mesha’s tribute was paid in a certain number of rams "with the wool." (2 Kings 3:1) The wool of Damascus was highly prized in the mart of Tyre. (Ezekiel 27:18)
2 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 8 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
κριοὶ δὲ βρίθοντες βαθέσι μαλλοῖς ὑπόποκοι κατὰ τὴν ἔαρος ὥραν ὑπὸ ποιμένος κελευσθέντες ἵστανται μετ’ ἠρεμίας ἢ καὶ ἡσυχῇ κατακλινέντες ἐμπαρέχουσιν ἀποκείρασθαι τὸ ἔριον ἐθιζόμενοι καθάπερ αἱ πόλεις τὸν ἐτήσιον ἀποδιδόναι δασμὸν τῷ φύσει βασιλεῖ·
ἔπειτα καιομένης ὡς εἶχεν ὅλης τῆς δαμάλιδος σὺν τῇ δορᾷ καὶ τοῖς ἐντὸς ξύλον κέδρινον εἰς μέσον ἐμβάλλουσι τὸ πῦρ καὶ ὕσσωπον καὶ φοινικτὸν ἔριον·
Καὶ ἐμπτύσατε πάντες καὶ κατακεντήσατε καὶ περίθετε τὸ ἔριον τὸ κόκκινον περὶ τὴν κεφαλὴν αὐτοῦ, καὶ οὕτως εἰς ἔρημον βληθήτω.
τὴν ἐπιστολήν ἐστι … … … κ … μ … φ … ηρι … ερίου, καὶ ἠρώτησέν με γράψαι σοι. προφέρεται ἔχειν πραγμάτιον ἐν τῆι Κερκεμούνι. τοῦτο οὖν ἐάν
τὸν στατῆρα. οὐκ εἴληφα αὐτόν. αὐτὸν μὲν Ἀλεξᾶς οὐκ ἔδωκε. ἔγραψας τὸν πόκον τοῦ ἐρίου. μή μοι μέμψῃ ὅτι οὐ γέγραφά σοι ἐπιστολήν· οὐκ ἐσχόλακα· ἐν ἀγρῷ ἤμην ἀντλῶν
Σέσφθα πράκτορες Ψεν … ρις Κεφαλᾶτος Σαραπ … … ερίου Κόμων Μνησιθέου Φίλισκος Διογένους Ἀμμώνιος Παγκράτους Πανεμγεῦς ὃς καὶ … εο … … Ψενοσίριος
The Greek word λευκός (i.e., *leukos*) means 'white' or 'bright,' derived from the root for 'light.' It covers a range of meanings from the literal color of objects like clothing and grain to metaphorical uses indicating clarity or purity. In the New Testament, it appears in contexts describing the dazzling garments of angels and the purity of souls.
λευκός, τή, -όν, (λεύσσω to see, behold, look at; akin ta Lat. luceo, Germ. leuchten; cf. Curtius p. 113 and § 87; [Vanizek p. 8177), Sept. for 139; 1. light, bright, brilliant: τὰ ἱμάτια . . . λευκὰ ὡς τὸ φῶς, Mt. xvii. 2; esp. bright or brilliant from whiteness, (dazzling) white: spoken of the garments of angels, and of those exalted to the splendor of the heavenly state, Mk. xvi.5; Lk. ix. 29; Actsi.10; Rev. iii.5; iv.4; vi. 11; vii. 9,13; xix. 14, (shining or white garments were worn on festive and state occasions, Eccles. ix. 8; οἵ. Heindorf on Hor. sat. 2, 2,61); with ὡσεὶ or ὡς ὁ χιών added: Mk. ix. 3 RL; Mt. xxviii. 3, (ἵπποι λευκότεροι χιόνος, Hom. Il. 10, 437); ἐν λευκοῖς sc. ἱματίοις (added in Rev. iii. 5; iv. 4), Jn. xx.12; Rev. iii. 4; ef. W. 591 (550); [B. 82 (72)]; used of white garmentsas the sign of innocence and purity of soul, Rev. iii. 18; of the heavenly throne…
Read the full entry →λευκός. In a list of soldiers, P Amh II. 625 (11.8.6.} three persons called Apollonius are distinguished as μέλας, ‘‘the dark,’’ λευκός, ‘‘ the fair,” and oKevod(dpos), “‘ the baggagecarrier,” respectively. For the more general meaning of λευκός, ‘‘white,’’ cf. such passages as P Ryl II. 146'° (A.D. 39) ἐρίων σταθμία δέκα λευκῶν, ‘* 10 measures of white wool,” P Giss I. 21° (time of Trajan) τὸ συνθεσείδιον τὸ λευκόν, ‘the white dress”—a loose wrap often worn at meals, P Oxy III. 53178 (ii/A.D.) τὰ ἱμάτια τὰ λευκά, and P Hamb I. 38% (a.p. 182) λευκὸν ἐν ὀφθαλμῷ ἀριστερῴ. In P Oxy III. 471™* (ii/a.D.) the charge is brought against | ἁγνὸν ἐν] ἐσθῆτι λευκ[ῆι.
λευκός (leukos) — white.
λευκός, ή, όν,
light, bright, clear (opposed to μέλας in all senses), αἴγλη [Refs 8th c.BC+]; λευκὸν (variant{λαμπρόν}).. ἠέλιος ὥς [Refs 8th c.BC+]; of metallic surfaces, λέβης [Refs 8th c.BC+]; λ. γαλήνη a glassy calm, [Refs 8th c.BC+]; of water, clear, limpid, [Refs 8th c.BC+]
2. metaphorically, clear, distinct, of the voice, [Refs 4th c.BC+]: in literary sense, clear, λ. στίχος [Refs 1st c.AD+], when a rogue was detected, [Refs] adverb -κῶς, πάντα φαίνειν, of Hermes, [Refs 1st c.AD+]: comparative -ότερον, διαλεχθῆναι [Refs 3rd c.AD+]
II. of colour, white, frequently in [Refs 8th c.BC+], varying from the pure white of snow ([ἵπποι] -ότεροι χιόνος [Refs 8th c.BC+] to the grey of dust (λευκοὶ ἐγένοντο κονισάλῳ [Refs]; λ. ἅρμα, ={λεύκιππον}, [Refs…
λευκός
leukos
from luke ("light"); white:--white.
λευκός, ή, όν
Adj
white, bright
λευκός λευκός, ή, όν from Root ΛΥΚ light, bright, brilliant, of sun light, Hom., Soph.; and of metallic surfaces, λέβης Il.; also, λ. γαλήνη a glassy calm, Od.; of water, generally, bright, limpid, Hom., Eur.
metaph. clear, plain, distinct, of authors, Anth.
of colour, white, Hom., etc.; λ. ἅρμα ῀ λεύκιππον, Eur.
of the skin, white, fair, Hom., Trag.; with a notion of bare, πούς Eur., cf. λευκόπους:—later, as a mark of effeminacy, blanched, white, pale, Ar., Xen.:— λευκαὶ φρένες in Pind. may be pale with envy, envious.
λ. χρυσός, pale gold, i. e. gold alloyed with silver (prob. the same as ἤλεκτρον), opp. to χρυσὸς ἄπεφθος, Hdt.
λευκὸν ἦμαρ νυκτὸς ἐκ μελαγχίμου a bright day after a night of mourning, Aesch.
Adj-NSN — Adjective · nominative · singular · neuternominative — the one doing it — the subject.
Agrees with anything else marked singular neuter.
A-NSN Part of Speech: Adjective Case: Nominative Number: Singular Gender: Neuter
hwit.
See COLORS.
White
A symbol of purity (2 Chr. 5:12; Ps. 51:7; Isa. 1:18; Rev. 3:18; 7:14). Our Lord, at his transfiguration, appeared in raiment “white as the light” (Matt. 17:2, etc.).
→ See COLOR
25 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 25 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 26 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
πῶς ἡμῶν ὁ νοῦς καταλαμβάνει, ὅτι τουτὶ λευκὸν ἢ μέλαν ἐστίν, εἰ μὴ βοηθῷ χρησάμενος ὁράσει;
ὁρῶν γὰρ αὐτῷ τὸν θεὸν πρὸς ὅτι θελήσειε συλλαμβανόμενον ὑπισχνεῖτο τῶν τεχθησομένων αὐτῷ παρέξειν ἔσθʼ ὅτε μὲν ὅτι καὶ γένοιτο λευκόν, ποτὲ δʼ αὖ τὰ μέλανα τῶν γεννωμένων.
ταῦτά μου συμβουλευομένου καὶ διακρίνοντος ἐν τῇ κάρδίᾳ μου, βλέπω κατέναντί μου καθέδραν λευκὴν ἐξ ἐρίων χιονίνων γεγονυῖαν μεγάλην: καὶ ἦλθεν γυνὴ πρεσβῦτις ἐν ἱματισμῷ λαμπροτάτῳ, ἔχουσα βιβλίον εἰς τὰς χεῖρας, καὶ ἐκάθισεν μόνη καὶ ἀσπάζεταί με:…
ἀριστερῶι ὑπτίωι, τῆι ἑαυτῆς Φιλοξένας ἀδελφῆι Εὐδαιμονίδι ὡς ἐτῶν κβ μέσηι μελίχρωι μακροπροσώπωι εὐθύρινι λευκὸν ὀφθαλμοῦ δεξιοῦ … μετὰ κυρίου … ὡς ἐτῶν … οὐλὴ μετώπωι ἐκ δεξιῶν, παρακεχωρηκέναι
Ἀρτεμίδωρος νεώτερος Ἀρτεμιδώρου Χαιρήμονι Σαταβοῦτος χαίρειν. ὁμολογῶ πεπρακέναι σοι ὄνον θήλειαν λευκὴν ταύτην τοιαύτην ἀναπόρριφον καὶ ἀπέχω τὴν συνπεφωνημένην τιμὴν πᾶσαν ἐκ πλήρους ἀργυρίου δραχμὰς ἑξήκοντα,
Πανεφρέμμει Ἀπύγχεως ὡς ἐτῶν λ οὐλὴ μετώπῳ ἐκ δεξιῶν, πεπρακέναι αὐτῷ ὄνον θήλειαν τελείαν λευκὴν μυόχρουν ἀναπόριφον. ἀπέχει τιμὴν ἀργυρίου δραχμὰς ἑκατὸν ἓξ · καὶ βεβαιοῖ ὑπογραφεὺς τοῦ ἠγορακότος
The Greek word ὡς is an adverb and conjunction derived from the relative pronoun ὅς. It is used in various contexts to mean 'as,' 'like,' or 'when,' and can indicate manner, comparison, or time. In the New Testament, it appears frequently to express similarity or to introduce clauses, such as in comparisons or temporal phrases. The lexicons do not show significant disagreement on its usage.
ὡς, adverbial form of the relative pron. ὅς, ἥ, ὅ.
As relat. adv. of manner, as, like as, just as, even as;
with a demonstrative, like οὕτως, expressed or understood: οὕτως . . . ὡς, Mk 4:26, I Co 3:15, Eph 5:28, Ja 2:12, al.; ὡς . . . οὕτως, Ac 8:32, I Co 7:17, al.; elliptically (sc. οὕτως, οὕτω), c. nom., Mt 6:29, al.; c. acc., Mt 19:19, Mk 12:31, al.; c. prep., Mt 26:55, Read the full entry →
ὡς [ Treg. (by mistake) in Mt. xxiv. 38 ὥς; cf. W. 462 (431); Chandler § 934, and reff. in Ebeling, Lex. Hom. s. v. p. 494
ὡς. Ι. = “45: P Goodsp Cairo 44 (ii/B.c.) (= Selections, Ῥ- 24) εἰ tppwoar . .. εἴη dv ὡς αἱρούμεθα, “if you are well, it will be as we desire,” BGU I. 1637 (A.D. 108) καὶ yap ἄλλοι ὡς πληγέντες ὑπὸ αὐτοῦ ἀναφόριον δεδώκασι, “for others have given information (from time to time) ἃ5 having been assaulted by him,” P Flor I. 5618 (A.p. 234) ὡς καθήκει, and BGU IV. το. 1 (iv/y A.D.) κα]ταβληθῆναι ὡς φονέα. 2. = “that,” ‘ how,” after verbs of saying, thinking, etc.: P Tebt I. τοῦ (B.c. 119) φρόντισον ὡς τὰ τῆς ὑποσχέσεως ἐκπληρωθήσεται, “take care that the terms of his agreement are fulfilled” (Edd.), and P Tebt II. 4101? (i/A.D.) μν[ἤ]σθητι o[s] ἐν τῷ Τρ[ιστόμῳ pe ἐφιλοτ[ιυἹμοῦ σὺν ἐμοὶ μεῖναι, ‘remember how zealous you were at Tristomos to remain with me” (Fdd.). 3. Ὁ. ind. with dy, as in Σ Cor 125, cf. P Par 4615 (B.C. 152) ὡς ἂν εὐκαιρήσω, παραχρῆμα παρέσομαι πρός σε. 4. c. conj. with…
Read the full entry →ὡς (hōs) — as/when.
ὡς:—
Summary:
__A as adverb of Manner.
__A.Aa ὧς and ὥς (with accent), so, thus.
__A.Ab ὡς (without accent) of the Relat. pronoun ὅς, as.
__A.Ac ὡς Relat. and Interrog., how.
__A.Ad ὡς temporal, when.
__A.Ae ὡς Local, where,
__B ὡς, as CONJUNCTION.
__C,D various usages. adverb of Manner:
__A.Aa ὥς, Demonstr., ={οὕτως}, so, thus, frequently in [Refs 8th c.BC+]; in Ionic dialect Prose, [Refs 5th c.BC+]; ὥς simply ={οὕτως}, [Refs 5th c.BC+]
__A.2 καὶ ὧς even so, nevertheless, [Refs 8th c.BC+]; οὐδ᾽ ὧς not even so, [Refs 8th c.BC+] are used in Trag. and Attic dialect, [Refs 5th c.BC+]; κἂν ὧς, εἴπερ μέλει σοι, ἀπόστειλόν μοί τινα [Refs 4th c.AD+]; δουλεύων καθὼς καὶ ὧς [Refs 2nd c.BC+]; Thess. καὶ οὗς [Refs 3rd c.BC+]; for this phrase the accentuation ὧς[Refs 2nd…
ὡς
hos
probably adverb of comparative from 3739; which how, i.e. in that
manner (very variously used, as follows):--about, after (that),
(according) as (it had been, it were), as soon (as), even as (like),
for, how (greatly), like (as, unto), since, so (that), that, to wit,
unto, when(-soever), while, X with all speed.
see GREEK for 3739
ὡς
Adv
as, like as, how, while, so that
ὡς hōs 504x
conjunction formed from the relative pronoun ὅς, used as a comparative part. and conj., as, correlatively, Mk. 4:26; Jn. 7:46; Rom. 5:15; as, like as, Mt. 10:16; Eph. 5:8; according as, Gal. 6:10; as, as it were, Rev. 8:8; as, Lk. 16:1; Acts 3:12; before numerals, about, Mk. 5:13; conj. that, Read the full entry →
ὡς thus, as, so that, since
A. ADVERB of Manner, either ὥς (with accent) Demonstr. so, thus, Lat. sic;— or ὡς (without accent) Relat. as, Lat. ut. B. ὡς, as CONJUNCTION. C, D. various usages.
of Manner:
ὥς, Demonstr. = οὕτως, so, thus, Lat. sic, Hom., Hdt.; rare in attic:— καὶ ὥς, even so, nevertheless, οὐδ᾽ ὥς, μηδ᾽ ὥς, not even so, in no wise, Hom., Soph.
in Comparisons, ὥς . . , ὡς . . , so . . as . . , Lat. sic . . ut . . , Il., Plat.
thus, for instance, Od.
ὡς, Relat., as, Lat. ut, first in Hom.; οὕτως ὡς, Lat. sic ut; but the antec. is often omitted: similes are commonly introduced by ὡς ὅτε, ὡς δ᾽ ὅτε, where ὅτε often seems superfluous, ἤριπε δ᾽, ὡς ὅτε πύργος [ἤριπε] Il.:—this ὡς takes the accent at the end of a clause or when it follows the word dependent on it; θεὸς δ᾽ ὣς τίετο δήμῳ Il.; οἱ δὲ φέβοντο, βόες ὥς…
Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
az: Conj. and adverb (usually Greek hos hosper, kathos), designating:
(1) Likeness: (a) between nouns (Ge 3:5; Jud 6:5; Php 2:8; Heb 11:27,29); (b) between verbs (Lu 6:36; Joh 5:30; 1Co 10:7); (c) between adjectives (1Co 15:48).
(2) Limitation (with respect to a particular aspect or relation) (1Pe 4:15,16).
516 occurrences in the New Testament, rendered 22 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 502 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
χιών, chion, is a feminine noun meaning 'snow.' It appears in various ancient texts, including the New Testament in Matthew 28:3 and Revelation 1:14. The word can refer to both fallen snow and snow-water, with its roots connected to coldness and winter. It is noted in lexicons for its usage in classical literature as well.
χιών, -dvos, 9, fr. Hom. down, Sept. for 19v, snow: Mt. xxviii.3; Mk. ix. 3 (where it is omitted by GT Tr WH); Rev. i. 14.
χιών, “snow” (Mt 28%, Rev 113) occurs in the magic papyri P Lond 1213® (iii/A.D.) (=I. p. 96) χιὼν γένουν, zd. 4619 (iv/A.pD.) (=I. p. 65) σὺ yap et 6 καταδείξας φῶς Kal χιόνα, and 26. 122%° (iv/A.D.) (=I. p. 117) τῷ κυρίῳ τῶν χιόνων.
χιών (chiōn) — snow.
χιών, όνος, ἡ:
(see. entry near the end):— snow, in [Refs 8th c.BC+] mostly of fallen snow, [Refs 8th c.BC+]; ἐπὶ χιόνι πεσούσῃ [Refs 5th c.BC+]; also of falling snow, ὥς τε νιφάδες χιόνος πίπτωσι θαμειαί thick fall the snow-flakes, [Refs 8th c.BC+]
II. snow-water, 'ice-coldwater, Θρῄκην χιόνι.. κατάρρυτον [Refs 5th c.BC+]; used to cool wine, εἰ χιών ἐστ᾽ ὠνία [Refs 5th c.BC+]: rare in plural, [Refs 4th c.BC+]. [ῐ by nature, ῑ Epic dialect for the sake of meter] (Cf. Sanskrit himás 'cold, winter', Latin hiems, Avest. zyam- 'winter', etc.)
χιών
chion
perhaps akin to the base of 5490 (5465) or 5494 (as descending or
empty); snow:--snow.
see GREEK for 5490
see GREEK for 5465
see GREEK for 5494
χιών, όνος, ἡ
n.f.
snow
χιών χιών, όνος, ἡ, snow, Hom., etc.; νιφάδες χιόνος snow flakes, Il.; χιὼν πίπτουσα Hdt.; χιόνι κατανίφει Ar.
snow-water, ice-cold water, Eur.
From Root ΧΙ, cf. χεῖμα, Lat. hiems.
Noun-NSF — Noun · nominative · singular · femininenominative — the one doing it — the subject.
Agrees with anything else marked singular feminine.
N-NSF Part of Speech: Noun Case: Nominative Number: Singular Gender: Feminine
sno (shelegh, telagh (Da 7:9); chion):
(1) Snow is not uncommon in the winter in Jerusalem, but it never reaches any depth and in many winters it is not seen at all. It usually disappears, for the most part, as soon as the sun appears, though it may "hide itself" for a time in the gorge cut by a stream (Job 6:16). On lower levels than Jerusalem there is never sufficient to cover the ground, though often there are some flakes seen in the air. Even at sea-level there is occasionally a sufficient fall of hail to cover the ground. A very exceptional snowfall is related in 1 Macc 13:22 at Adora (near Hebron). It was heavy enough to prevent the movement of troops.
Snow
Common in Palestine in winter (Ps. 147:16). The snow on the tops of the Lebanon range is almost always within view throughout the whole year. The word is frequently used figuratively by the sacred writers (Job 24:19; Ps. 51:7; 68:14; Isa. 1:18). It is mentioned only once in the historical books (2 Sam. 23:20). It was “carried to Tyre, Sidon, and Damascus as a luxury, and labourers sweltering in the hot harvest-fields used it for the purpose of cooling the water which they drank (Prov. 25:13; Jer. 18:14).…
This historical books of the Bible contain only two notices of snow actually falling -- (2 Samuel 23:20) 1Macc 13:22; but the allusions in the poetical books are so numerous that there can be no doubt as to its being an ordinary occurrence in the winter months. (Psalms 147:16; 148:8) The snow lies deep in the ravines of the highest ridge of Lebanon until the summer is far advanced and indeed never wholly disappears; the summit of Hermon also perpetually glistens with frozen snow. From these sources probably the Jews obtained their supplies of ice for the purpose of cooling their beverages in summer. (Proverbs 25:13) The liability to snow must of course vary considerably in a country of such varying altitude as Palestine. At…
Is often alluded to in Scripture, for its whiteness, Ex 4:6; Nu 12:10; 2Ki 5:27; Ps 51:7; Isa 1:18, and for its cleansing qualities, Job 9:30. The expression in Pr 25:13, "as the cold of snow in the time of harvest," alludes to its use in preparing cool drinks for the reapers; while on the other hand, in Pr 26:1, "snow in summer," that is, a fall of snow, being unseasonable and unnatural, is compared to honors inappropriately lavished on a fool. Snow from…
3 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 15 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
ἢ γὰρ ὄμβρων ἐπαλλήλων φοραὶ κατέσυραν ἢ χαλάζης βάρος ἐπενεχθείσης ἀθρόως κατέκλασεν ἢ χιὼν περιέψυξεν ἢ βία πνευμάτων ῥίζαις αὐταῖς ἀνέτρεψε·
ἀλλὰ χιὼν διὰ νυκτὸς πολλὴ πεσοῦσα καὶ τάς τε ὁδοὺς καλύψασα καὶ ἄπορον ἵπποις μάλιστα πεζεύειν ὑπὸ βάθους τὴν πορείαν παρασχοῦσα διεκώλυσεν αὐτὸν ἐλθεῖν εἰς τὰ Ἱεροσόλυμα.
ἐτῶν τεσσεράκοντα πέντε οὐλὴ γόνατι δεξιῷ καὶ ἔστιν μου ἡ σφραγὶς … . … χίων Λυκρίωνος τοῦ Ἑρμογένους ἀπὸ τῆς αὐτῆς πόλεως μαρτυρῶ τῇ τοῦ Διονυσίου διαθήκῃ καὶ εἰμὶ
ι … … δω … … οτ … … χιων β … γίνεται τῆς ἡμέρας τάλαντον α γίνονται τῶν ἀπὸ βϛ ἕως λ καὶ
καί (kai) is a conjunction meaning 'and,' used to connect words, phrases, and clauses. It serves various functions, including copulative and adjunctive uses, and can express cumulative ideas like 'also' or 'even.' The New Testament frequently employs it to link terms and sentences, as seen in verses like Matthew 2:18 and John 10:3. Abbott-Smith notes its use in both simple and complex structures, while Thayer emphasizes its role as the most common particle in the New Testament.
καί, a conj., and; the most freq. by far of all the particles in the N. T. [On its uses see W. § 53, 3sqq.; B. 361 (310) sqq., and ef. Ellicott on Phil. iv. 12; on the difference between it and τέ see 8. v. τέ ad init. ] I. It serves as a copulative i.e. to connect (Lat. et, atque, Germ. und) ; 1. it connects single words or terms: a. univ., as of Φαρισαῖοι καὶ Σαδδουκαῖοι, Mt. xvi. 1; ὁ θεὸς καὶ πατήρ, he who is God and Father (see θεός, 3); ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ, Lk. viii. 15; πολυμερῶς καὶ πολυτρόπως, ΗΘ}. 1. 1; it is repeated before single terms, to each of which its own force and weight is thus given: ἡ υἱοθεσία καὶ ἡ δόξα καὶ ai διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, Ro. ix. 4 ; ἁγία καὶ δικαία καὶ ἀγαθή, Ro. vii. 12; add, Mt. xxiii. 23; Lk. xiv. 21; Jn. xvi. 8; Acts xv. 20, 29; xxi. 25; Heb. ix. 10; Rey. v. 12; xviii. 12 sq.; ef. W. 519 sq. (484). b. it…
Read the full entry →και. In LAE p. 129 ff. Deissmann discusses the thoroughly popular character of the Johannine style with its short paratactic sentences, introduced by kal. . . καί. To illustrate this, he cites amongst other exx. a Dream from the Serapeum, P Par 51 (B.C. 160) (= Selections, p. 18 ff. : see especially the amended readings in Archiv vi. p. 204), which runs—** ὦμ[ην] βατί -- δ)ίζειν pe [ἀπ]ὸ λειβὸς ἕως ἀ[ πηλι]ώτου, καὶ ἀναπίπτομαι ἐπ᾿ ἄχυρον" καὶ [ἄν]θρωπ[ος9] ἀπὸ λιβός μου, ἐχόμενός μου’ ἀναπίπτει καὶ αὐτός, καὶ ὥσπερ κεκλειμμ[évot] μου ἦσαν οἱ ὀφθαλμοί μου, καὶ ἐξαί[φνης] ἀνύγω τοὺς ὀφθαλμούς pov, καὶ ὁρῶ kTA., “ I dreamed that I was going from West to East, and I lie down upon chaff. And there | αὐτὸ (deleted in the original) Σεμφθεῖ. | ἐκ καινῆς ἐν Σομολ(ῶ)…
Read the full entry →καί (kai) — and.
καί,
conjunction, copulative, joining words and sentences,
__A and; also adverb, even, also, just, frequently expressing emphatic assertion or assent, corresponding as positive to the negative οὐ (μή) or οὐδέ (μηδέ). copulative, and,
__A.I joining words or sentences to those preceding, ἦ, καὶ κυανέῃσιν ἐπ᾽ ὀφρύσινεῦσε Κρονίων [Refs 8th c.BC+]: repeated with two or more Nouns, αἱ δὲ ἔλαφοι κ. δορκάδες κ. οἱ ἄγριοι οἶες κ. οἱ ὄνοι οἱ ἄγριοι [Refs 5th c.BC+]; joining only the last pair, [Refs 4th c.BC+]; ὁ ὄχλος πλείων κ. πλείων ἐπέρρει more and more, [Refs 5th c.BC+]; to add epithets after πολύς, πολλὰ κ. ἐσθλά [Refs 8th c.BC+]
καί
kai
apparently, a primary particle, having a copulative and sometimes also
a cumulative force; and, also, even, so then, too, etc.; often used in
connection (or composition) with other particles or small words:--and,
also, both, but, even, for, if, or, so, that, then, therefore, when,
yet.
καί
Cj.
and, even, also, namely
καί kai 9x
(1) and, Mt. 2:2, 3, 11; 4:22; (2) καί ... καί, both ... and; (3) as a cumulative particle, also, too, Mt. 5:39; Jn. 8:19; 1 Cor. 11:6; (4) emphatic, even, also, Mt. 10:30; 1 Cor. 2:10; in NT adversative, but, Mt. 11:19; also introductory of the apodosis of a sentence, Gal. 3:28; Jas. 2:4
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
9,477 occurrences in the New Testament, rendered 42 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8,978 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-NPM — Article · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
T-NPM Part of Speech: definite arTicle Case: Nominative Number: Plural Gender: Masculine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The Greek word ὀφθαλμός (transliterated as ophthalmos) means 'eye' and is used both literally and figuratively. It appears frequently in the New Testament, often relating to physical sight, metaphorical vision, and ethical qualities like envy. The word is derived from roots associated with seeing and encompasses a range of meanings, including the eye's role in perception and understanding.
ὀφθαλμός, -οῦ, ὁ,
[in LXX chiefly for עַיִן;]
the eye (as in cl., chiefly pl.): Mt 5:38, Mk 9:47, Lk 6:41, Jo 9:6, al.; τοὺς ὀ. ἐξορύθσσειν (fig.), Ga 4:15; ἐπᾶραι, Lk 6:20, Jo 6:5; ἀνοῖξα, Ac 9:40; id., of restoring sight, Mt 20:33, Jo 9:10, al.; ἐν ῥιπῇ ὀφθαλμοῦ, I Co 15:52; by anthropom., of God, He 4:13, I Pe 3:12; pleonastically (cf.…
Read the full entry →ὀφθαλμός, -ov, ὁ, [fr. τ. dm to see; allied to ὄψις, ὄψομαι, etc.; Curtius § 627], Sept. for py, [fr. Hom. down], the eye: Mt. v. 38; Mk. ix.47; Lk. xi. 34; Jn. ix. 6; 1 Co. xii. 16; Rev. vii.17; xxi. 4, and often; pum) ὀφθαλμοῦ, 1 Co. xv. 52; of ὀφθαλμοί pov εἶδον (see the remark in γλῶσσα, 1), Lk. ii. 30; ef. iv. 20; x. 23; Mt. xiii. 16; 10Co.ii.9; Rev.i.7; [ἀνέβλεψαν οἱ ὀφθαλμοί Mt. xx. 34 RG]; ἰδεῖν τοῖς ὀφθ., Mt. xiii. 15; Jn. xii. 40; Acts xxviii. 27; ὁρᾶν τοῖς ὀφθ. (see dpaw, 1), 1 Jn. i. 1; ἡ ἐπιθυμία τῶν ὀφθ. desire excited by seeing, 1 Jn. ii. 16. Since the eye is the index of the mind, the foll. phrases have arisen: ὀφθ. σου πονηρός ἐστιν, i. 6. thou art envious, Mt. xx. 15; ὀφθ. πονηρός, envy, Mk. vii. 22 (yy yr, an envious man, Prov. xxiii. 6; xxviii. 22; cf. Sir. xxxiv. 13; JNA JPY Apr, thine eye is evil toward thy brother, i. e. thou enviest [grudgest] thy brother, Deut.…
Read the full entry →ὀφθαλμός is naturally common in personal descriptions, e.g. P Ryl II. 1594 5 (A.D. 31-2) οὐ(λὴ) ὑπ᾽ ὀφθίαλμὸν) δεξιόν, Ρ Leid λάμποντες ἐν ταῖς κόραις τῶν ἀνθρώπων, of a god's eyes. The phrase eto, domzine, ut eum ant
ὀφθαλμός (ophthalmos) — eye.
ὀφθαλμός, ὁ,
(ὄπωπ-α, ὀφ-θῆναι, see at {ὄψ} B) eye, used by [Refs 8th c.BC+] mostly in plural; ὀφθαλμοὶ δ᾽ ὡς εἰ κέρα ἕστασαν.. ἀτρέμας ἐν βλεφάροισι [Refs 8th c.BC+]: the plural continued most common, but the dual also occurs, as in [Refs 5th c.BC+] before one's eyes, [Refs 8th c.BC+]; ὀφθαλμοῖσιν ἰδεῖν, ὁρᾶσθαι, etc.,[Refs 8th c.BC+]; but ἐν ὀφθαλμοῖσιν ὁρᾶν, νοεῖν, to see before one's eyes,[Refs 8th c.BC+]; ἔχειν ἐν ὀ. to have before one's eyes, [Refs 5th c.BC+]; τὰ ἐν ὀ. what is before one's eyes, [Refs 5th c.BC+]; τὸ ἐν τοῖς ὀ. δὴ γελοῖον what was ridiculous to the eye, [Refs]; ἐπίπροσθε τῶν ὀ. [Refs 4th c.BC+]; γενέσθαι τινὶ ἐξ ὀφθαλμῶν to get out of any one's sight, [Refs 5th c.BC+]; κατ᾽ ὀφθαλμοὺς λέγειν τινί to tell one to one's face, opposed to εἰς οὖς, [Refs 5th c.BC+]; τυράννου κατ᾽ ὀ. κατηγορεῖν to accuse him to his face…
Read the full entry →ὀφθαλμός
ophthalmos
from 3700; the eye (literally or figuratively); by implication,
vision; figuratively, envy (from the jealous side-glance):--eye,
sight.
see GREEK for 3700
ὀφθαλμός, οῦ, ὁ
n.m.
the eye
ὀφθαλμός ὀφθαλμός, οῦ, ὁ, from ΟΠ, Root of ὄψομαι, ὀφθῆναι the eye, mostly in pl., Hom., etc.; ἐλθεῖν ἐς ὀφθαλμούς τινος to come before one's eyes, Il.; ἐν ὀφθαλμοῖσιν before one's eyes, Lat. in oculis, Hom., attic; πρὸ τῶν ὀφθ. Aeschin.; ἐξ ὀφθαλμῶν out of one's sight, Hdt.; κατ᾽ ὀφθαλμούς to one's face, Ar.
in sg. the eye of a master or ruler, πάντα ἰδὼν Διὸς ὀφθ. Hes.; so a king is called ὀφθ. οἴκων Aesch.; and in Persia ὀφθαλμὸς βασιλέως, the king's eye, was a confidential officer, through whom he beheld his subjects, Hdt., Ar., etc.
ἑσπέρας ὀφθ., νυκτὸς ὀφθ., of the moon, Pind.
Read the full entry →Noun-NPM — Noun · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
N-NPM Part of Speech: Noun Case: Nominative Number: Plural Gender: Masculine
101 occurrences in the New Testament, rendered 5 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 100 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 302 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
τοσούτῳ γὰρ τὸ νοητὸν τοῦ ὁρατοῦ λαμπρότερόν τε καὶ αὐγοειδέστερον ὅσῳπερ ἥλιος, οἶμαι, σκότους καὶ ἡμέρα νυκτὸς καὶ [τὰ κριτήρια] νοῦς, ὁ τῆς ὅλης ψυχῆς ἡγεμών, ὀφθαλμῶν σώματος.
πένθος τε ἦν καὶ ὀδυρμοὶ γυναικῶν καὶ παίδων πρὸ ὀφθαλμῶν ἐχόντων τὸν ὄλεθρον ὄρεσι καὶ θαλάττῃ περικεκλεισμένων καὶ πολεμίοις καὶ φυγὴν οὐδαμόθεν ἐκ τούτων ἐπινοούντων.
λέγει οὖν ὁ προφήτης: Ἐγὼ κύριος, ὁ θεός σου, ἐκάλεσά σε ἐν δικαιοσύνῃ καὶ κρατήσω τῆς χειρός σου καὶ ἐνισχύσω σε, καὶ ἔδωκά σε εἰς διαθήκην γένους, εἰς φῶς ἐθνῶν ἀνοῖξαι ὀφθαλμοὺς τυφλῶν καὶ ἐξαγαγεῖν ἐκ δεσμῶν πεπεδημένους καὶ ἐξ οἴκου φυλακῆς…
ὑπτίωι, τῆι ἑαυτῆς Φιλοξένας ἀδελφῆι Εὐδαιμονίδι ὡς ἐτῶν κβ μέσηι μελίχρωι μακροπροσώπωι εὐθύρινι λευκὸν ὀφθαλμοῦ δεξιοῦ … μετὰ κυρίου … ὡς ἐτῶν … οὐλὴ μετώπωι ἐκ δεξιῶν, παρακεχωρηκέναι τὴν
οἰκίᾳ μητρικῇ τοῦ πατρὸς τετελευτηκότος, εἰμὶ δὲ ὁ προγεγραμμένος Πανεφρέμμεις ἐτῶν κα, οὐλὴ παρὰ ὀφθαλμὸν δεξιόν· καὶ τοὺς ἀνεψιούς μου Πανεφρέμμειν Ἀγχώφεως νεωτέρου Πανεφρέμμεως μητρὸς Θασῆτος τῆς Στοτοήτεως ἐτῶν
τῆς Θεμίστου μερίδος τοῦ Ἀρσινοίτου νομοῦ. ὁμολογεῖ Σοῆρις Ἐριέως ὡς ἐτῶν … … τὸν ὀφθαλμὸν δεξιόν, μετὰ κυρίου τοῦ συγγενοῦς Ἁρποκράτου Σώτου ὡς ἐτων … γ οὐλὴ δακτύλῳ μικρῷ
αὐτός is a pronoun meaning 'self' or 'the same,' used to emphasize distinction or opposition. It can function as a reflexive pronoun and appears frequently in the New Testament, often in contexts that highlight contrast or identity, such as in Luke 5:37 and John 2:25. The entries indicate that it can also be used in various grammatical constructions, including with articles to denote sameness.
αὐτός, -ή, -ό,
determinative pron., in late Gk. much more freq. than in cl. (WM, 178 f.; Jannaris, HGG, §1399).
Emphatic (so always in nom. exc. when preceded by the art., v. infr., iii);
self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Lk 5:37; αὐ. ἐγινώσκεν, Jo 2:25; αὐ. ὑμεῖς, Jo 3:28; καὶ αὐ. ἐγώ, Ro 15:14; αὐ. Ἰησοῦς, Jo 2:24; αὐ. καὶ οἱ μετ’ αὐτοῦ, Mk 2:25; ὑμεῖς αὐ., Mk 6:31; esp. (as freq in cl.) αὐ. ὁ, Mt 3:4, Mk 6:17, Jo 16:27, I Th 3:11, al.; in late Gk., sometimes…
αὐτός, -7, -d, pron. (“derived from the particle αὖ with the added force of a demonstrative pronoun. In itself it signifies nothing more than again, applied to what has either been previously mentioned or, when the whole discourse is looked at, must necessarily be .upplied.” Klotz ad Devar. ii. p. 219; [see Vaniéek p. 268]). It is used by the bibl. writ. both of the O. T. and of the N. T. far more frequently than the other pronouns; and in this very frequent and almost inordinate use of it, they deviate greatly from prof. auth.; cf. B. § 127, 9. [On classic usage ef. Hermann, Opusce. i. 308 sqq., of which dissertation a summary is given in his edition of Viger pp- 732-736.] I. self, as used (in all persons, genders, numbers) to distinguish a person or thing from or contrast it with another, or to give him (it) emphatic prominence. ik When used to express Opposition or Distinction, it is…
Read the full entry →αὐτός. The weakening of the old distinction between αὐτὸς 6 and ὁ αὐτός, especially in Luke, is noted in Proleg. p. 91, and paralleled from Hellenistic. We may add (cf. Linleitung p. 145f.) Sy// 8071 (ii/A.D.) αὐταῖς ταῖς ἡμέραις, where Dittenberger remarks ‘‘expectaveris ταῖς αὐταῖς," OG/S 383! (Antiochus of Commagene, i/8.c.) τὴν αὐτήν τε κρίσιν, for which Ditt. desiderates ταύτην τὴν κρίσιν, P Iib I. 30° (B.c. 265) αὐτὸς Ὧρος “the said H.,’’ P Lille I. 238 (B.C, 221) οὗ μ[ισ]θωτὴς Ἡρώδ[ης] ὁ αὐτός “ce méme L.,”’ P Oxy VI. 892% (A.D. 338) τῆς αὐτῆς πόλεως, 26. VIII. 1105 (A.D. 254) τοῦ αὐτοῦ ἀμφοδογραμματέως “the said a.’’: all these seem to be practically identical, with αὐτός differing little from ἐκεῖνος. The combination αὐτὸ τοῦτο may be illustrated by P Grenf I. 114 (literary, ii/B.c.) “ for this reason ” (Ed.) as in 2 Pet 1°, P Ryl 11. 77°9 (a.p. 192) καὶ αὐτὰ ταῦτα ἀσφαλίσομαι…
Read the full entry →αὐτός (autos) — it/s/he.
αὐτός
(Cretan dialect ἀϝτός [Refs] (also αὐτόν[Refs], reflexive pronoun, self:—in oblique cases used for the personal pronoun, him, her, it:—with Article, ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (also ταὐτόν), etc., the very one, the same.
I. self, myself, thyself, etc., accusative to the person of the Verb: frequently joined with ἐγώ, σύ, etc. (see. below 10),
I.1. one's true self, the soul, not the body, [Refs 8th c.BC+]; reversely, body, not soul, [Refs 8th c.BC+]; oneself, as opposed to others who are less prominent, as king to subject, [Refs]; man to wife and children, [Refs 8th c.BC+]; warrior to horses, [Refs 8th c.BC+], or to weapons, [Refs]; shepherd to herd, [Refs 8th c.BC+]; seamen to ships, [Refs]: generally, whole to parts,[Refs 5th c.BC+]: absolutely, the Master, as in the [Refs 4th c.BC+]…
αὐτός
autos
from the particle au (perhaps akin to the base of 109 through the idea
of a baffling wind) (backward); the reflexive pronoun self, used
(alone or in the comparative 1438) of the third person , and (with the
proper personal pronoun) of the other persons:--her, it(-self), one,
the other, (mine) own, said, (self-), the) same, ((him-, my-, thy-
)self, (your-)selves, she, that, their(-s), them(-selves), there(-at,
- by, -in, -into, -of, -on, -with), they, (these) things, this (man),
those, together, very, which. Compare 848.
see GREEK for 109
see GREEK for 1438
see GREEK for 848
αὐτός, αὐτή, αὐτό
Pers.pr.
he, she, it, they, them, same
αὐτός autos 5x
self, very; alone, Mk. 6:31; 2 Cor. 12:13; of one’s self, of one’s own motion, Jn. 16:27; used also in the oblique cases independently as a personal pron. of the third person; ὁ αὐτός, the same; unchangeable, Heb. 1:12; κατὰ τὸ αὐτό, at the same time, together, Acts 14:1; ἐπὶ τὸ αὐτό, in one and the same place, Mt. 22:34; at the same time, together, Acts 3:1
αὐτός self, Lat. ipse:— in the oblique cases simply for the personal Pron., him, her, it:— with the Artic. ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (or ταὐτόν), etc., the very one, the same.
self, myself, thyself, etc., acc. to the person of the Verb., Hom., etc.:
oneself, one's true self, the soul, not the body, Od.; or opp. to others, as king to subjects, parent to children, man to wife, etc., Hom.; hence absol. for the master, τίς οὗτος;—Αὐτός, i. e. Socrates, Ar.; similarly in neut. αὐτὸ δείξει the result will shew, Eur.
of oneself, of one's own accord, Lat. sponte, Hom., Soph.
by oneself, alone, αὐτός περ ἐών although alone, Il.; αὐτοί ἐσμεν we are by ourselves, i. e. among friends, Ar.
in Plat., τὸ δίκαιον αὐτό right in itself, the idea of right, etc.; cf. αὐτοάνθρωπος.
Pron-GSM — Personal pronoun · genitive · singular · masculinegenitive — of, from, belonging to.
Agrees with anything else marked singular masculine.
P-GSM Part of Speech: Personal pronoun Case: Genitive Number: Singular Gender: Masculine
5,861 occurrences in the New Testament, rendered 92 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 5,561 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
19 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
περὶ τοῦ γένους Ἀδάμου καὶ τῶν ἀπ' αὐτοῦ δέκα γενεῶν τῶν μέχρι τοῦ κατακλυσμοῦ.
πεπεισμένος οὖν τοῦτο καὶ συνειδὼς ἐμαυτῷ, ὅτι ἐν ὑμῖν λαλήσας πολλὰ ἐπίσταμαι, ὅτι ἐμοὶ συνώδευσεν ἐν ὁδῷ δικαιοσύνης κύριος, καὶ πάντως ἀναγκάζομαι κἀγὼ εἰς τοῦτο, ἀγαπᾶν ὑμᾶς ὑπὲρ τὴν ψυχήν μου, ὅτι μεγάλη πίστις καὶ ἀγάπη ἐγκατοικεῖ ἐν ὑμῖν ἐπ’…
Πακοίβιος ἱερεὺς Σούχου καὶ Ἀφροδίτης ὡς ἐτῶν μ εὐμεγέθης μελίχρως μακροπρόσωπος εὐθύριν τὴν ὑπάρχουσαν αὐτῷ μερίδα γῆς σιτοφόρου ἐν τῷ περὶ Παθῦρειν πεδίωι σφραγίδων τεσσάρων , ἣν καὶ αὐτὸς
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος
ὡς ἐτῶν νε μέσος ἢ ἐλάσσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, καὶ Πετεαρσοῆρις Σχώτου τῶν αὐτῶν ἱερέων ὡς ἐτῶν ν μέσος ἢ ἐλασσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, ἀπὸ τοῦ ὑπάρχοντος
The Greek word ὡς is an adverb and conjunction derived from the relative pronoun ὅς. It is used in various contexts to mean 'as,' 'like,' or 'when,' and can indicate manner, comparison, or time. In the New Testament, it appears frequently to express similarity or to introduce clauses, such as in comparisons or temporal phrases. The lexicons do not show significant disagreement on its usage.
ὡς, adverbial form of the relative pron. ὅς, ἥ, ὅ.
As relat. adv. of manner, as, like as, just as, even as;
with a demonstrative, like οὕτως, expressed or understood: οὕτως . . . ὡς, Mk 4:26, I Co 3:15, Eph 5:28, Ja 2:12, al.; ὡς . . . οὕτως, Ac 8:32, I Co 7:17, al.; elliptically (sc. οὕτως, οὕτω), c. nom., Mt 6:29, al.; c. acc., Mt 19:19, Mk 12:31, al.; c. prep., Mt 26:55, Read the full entry →
ὡς [ Treg. (by mistake) in Mt. xxiv. 38 ὥς; cf. W. 462 (431); Chandler § 934, and reff. in Ebeling, Lex. Hom. s. v. p. 494
ὡς. Ι. = “45: P Goodsp Cairo 44 (ii/B.c.) (= Selections, Ῥ- 24) εἰ tppwoar . .. εἴη dv ὡς αἱρούμεθα, “if you are well, it will be as we desire,” BGU I. 1637 (A.D. 108) καὶ yap ἄλλοι ὡς πληγέντες ὑπὸ αὐτοῦ ἀναφόριον δεδώκασι, “for others have given information (from time to time) ἃ5 having been assaulted by him,” P Flor I. 5618 (A.p. 234) ὡς καθήκει, and BGU IV. το. 1 (iv/y A.D.) κα]ταβληθῆναι ὡς φονέα. 2. = “that,” ‘ how,” after verbs of saying, thinking, etc.: P Tebt I. τοῦ (B.c. 119) φρόντισον ὡς τὰ τῆς ὑποσχέσεως ἐκπληρωθήσεται, “take care that the terms of his agreement are fulfilled” (Edd.), and P Tebt II. 4101? (i/A.D.) μν[ἤ]σθητι o[s] ἐν τῷ Τρ[ιστόμῳ pe ἐφιλοτ[ιυἹμοῦ σὺν ἐμοὶ μεῖναι, ‘remember how zealous you were at Tristomos to remain with me” (Fdd.). 3. Ὁ. ind. with dy, as in Σ Cor 125, cf. P Par 4615 (B.C. 152) ὡς ἂν εὐκαιρήσω, παραχρῆμα παρέσομαι πρός σε. 4. c. conj. with…
Read the full entry →ὡς (hōs) — as/when.
ὡς:—
Summary:
__A as adverb of Manner.
__A.Aa ὧς and ὥς (with accent), so, thus.
__A.Ab ὡς (without accent) of the Relat. pronoun ὅς, as.
__A.Ac ὡς Relat. and Interrog., how.
__A.Ad ὡς temporal, when.
__A.Ae ὡς Local, where,
__B ὡς, as CONJUNCTION.
__C,D various usages. adverb of Manner:
__A.Aa ὥς, Demonstr., ={οὕτως}, so, thus, frequently in [Refs 8th c.BC+]; in Ionic dialect Prose, [Refs 5th c.BC+]; ὥς simply ={οὕτως}, [Refs 5th c.BC+]
__A.2 καὶ ὧς even so, nevertheless, [Refs 8th c.BC+]; οὐδ᾽ ὧς not even so, [Refs 8th c.BC+] are used in Trag. and Attic dialect, [Refs 5th c.BC+]; κἂν ὧς, εἴπερ μέλει σοι, ἀπόστειλόν μοί τινα [Refs 4th c.AD+]; δουλεύων καθὼς καὶ ὧς [Refs 2nd c.BC+]; Thess. καὶ οὗς [Refs 3rd c.BC+]; for this phrase the accentuation ὧς[Refs 2nd…
ὡς
hos
probably adverb of comparative from 3739; which how, i.e. in that
manner (very variously used, as follows):--about, after (that),
(according) as (it had been, it were), as soon (as), even as (like),
for, how (greatly), like (as, unto), since, so (that), that, to wit,
unto, when(-soever), while, X with all speed.
see GREEK for 3739
ὡς
Adv
as, like as, how, while, so that
ὡς hōs 504x
conjunction formed from the relative pronoun ὅς, used as a comparative part. and conj., as, correlatively, Mk. 4:26; Jn. 7:46; Rom. 5:15; as, like as, Mt. 10:16; Eph. 5:8; according as, Gal. 6:10; as, as it were, Rev. 8:8; as, Lk. 16:1; Acts 3:12; before numerals, about, Mk. 5:13; conj. that, Read the full entry →
ὡς thus, as, so that, since
A. ADVERB of Manner, either ὥς (with accent) Demonstr. so, thus, Lat. sic;— or ὡς (without accent) Relat. as, Lat. ut. B. ὡς, as CONJUNCTION. C, D. various usages.
of Manner:
ὥς, Demonstr. = οὕτως, so, thus, Lat. sic, Hom., Hdt.; rare in attic:— καὶ ὥς, even so, nevertheless, οὐδ᾽ ὥς, μηδ᾽ ὥς, not even so, in no wise, Hom., Soph.
in Comparisons, ὥς . . , ὡς . . , so . . as . . , Lat. sic . . ut . . , Il., Plat.
thus, for instance, Od.
ὡς, Relat., as, Lat. ut, first in Hom.; οὕτως ὡς, Lat. sic ut; but the antec. is often omitted: similes are commonly introduced by ὡς ὅτε, ὡς δ᾽ ὅτε, where ὅτε often seems superfluous, ἤριπε δ᾽, ὡς ὅτε πύργος [ἤριπε] Il.:—this ὡς takes the accent at the end of a clause or when it follows the word dependent on it; θεὸς δ᾽ ὣς τίετο δήμῳ Il.; οἱ δὲ φέβοντο, βόες ὥς…
Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
516 occurrences in the New Testament, rendered 22 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 502 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
The Greek word φλόξ (i.e., *phlox*) means 'flame' and is derived from the verb φλέγω (to burn). It appears in various contexts, including references to fire in the New Testament (e.g., Luke 16:24, Acts 7:30). The term also encompasses metaphorical uses, such as describing the brightness of lightning or the fiery strength of wine.
φλόξ, gen. φλογός, ἡ, (φλέγω [to burn; cf. Lat. ‘flagro’, ete.]), fr. Hom. down, Sept. for 299 and na), a flame: Lk. xvi. 24; on the phrases φλὸξ πυρός and πῦρ φλογός see πῦρ, p. ὅ58".
φλόξ φῖόξ, “a flame” (Lk 1674, a/.): P Leid Wvii-37 (ii/iii a.p.) (= II. p. 105) ἀποσκεδασθήτω pov πᾶσα φηλόξ (/. φλόξ), P Lond 1227 (hymn to the Sun—iv/a.p.) (=I. p. 118) ἥλιε χρυσόκομα διέπων φλογὸς ἀκάματον φῶς, and from the inscrr. Preisigke 5620 (amulet) φῶς πῦρ φλόξ, and Sy// 804 (=*1170)*4 (ii/A.D.) φλὸξ ἀναδραμοῦσα ἐπέφλευσε τὴν χεῖρα. For a form φλώξ see P Osl I. 1598 (iv/a.v.) ὡς PAGE καομένη, with the editor’s note. φλυαρέω c. acc. = “‘prate against” in 3 Jn! For the more general meaning ‘‘talk nonsense,” cf. P Cairo Zen III. 593007 (B.C. 250) δικαίως οὖν ᾿Απολλωνίδει φλυαρεῖν ἐπέρχεται, 75.9 οὐκ ἂν νῦν διὰ κενῆς ἐφλυάρει, and the Christian P Heid 613 (iv/A.p.) (= Se/ectéons, p. 126) ἵνα οὖν μὴ πολλὰ γράφω Kal φλυραρήσω (/. φλυαρήσω), ‘that I may not by much writing prove myself an idle…
Read the full entry →φλόξ (phlox) — flame.
φλόξ, ἡ,
genitive φλογός: (φλέγω):— flame of fire, [Refs 8th c.BC+]; φλογὸς σπέρμα, of live charcoal, [Refs 5th c.BC+]; ἀναιθύσσειν, θύειν, [Refs 5th c.BC+]; ἐγείρειν, παρακαλεῖν, [Refs 8th c.BC+]: later in plural, flames, meteors, [Refs 4th c.BC+]
2. fire as an element, φλογὸς αἶσα [Refs 5th c.BC+]
3. of other kinds of flame, φ. κεραυνία, οὐρανία, of lightning, [Refs 5th c.BC+]; of the heat of the sun, [Refs 5th c.BC+]; flash of a miraculous cloud, [Refs 8th c.BC+]; of precious stones, ψυχρὰ φ. [Refs 5th c.BC+]; the blade of a sword, [LXX+2nd c.AD+]
4. in similes and metaphors, φλογὶ εἴκελος, ἶσος, of fiery warriors, [Refs 8th c.BC+]; φ. οἴνου the fiery strength of wine, [Refs 5th c.BC+]
φλόξ
phlox
from a primary phlego (to "flash" or "flame"); a blaze:--flame(-ing).
φλόξ, φλογός, ἡ
n.f.
a flame
φλόξ φλέγω a flame of fire, Hom.; φλόγα δαίειν to kindle a flame, Il.; ἐγείρειν Xen.; σβέσαι to put it out, Thuc.; also of lightning, Aesch., Eur.; of the heat of the sun, Aesch.; the flame or flash of a bright helmet, Il.; —φλ. οἴνου the fiery strength of wine, Eur.
Noun-NSF — Noun · nominative · singular · femininenominative — the one doing it — the subject.
Agrees with anything else marked singular feminine.
N-NSF Part of Speech: Noun Case: Nominative Number: Singular Gender: Feminine
flam (lahabh, and other forms from same root; phlox):
In Jud 13:20 bis; Job 41:21; Isa 29:6; Joe 2:5, the word is lahabh. Various other words are translated "flame"; mas'eth, "a lifting or rising up" (Jud 20:38,40 the King James Version), the Revised Version (British and American) "cloud" (of smoke); kalil, "completeness" (Jud 20:40 b King James Version margin, "a holocaust, or offering wholly consumed by fire"; compare Le 6:15); shalhebheth (Job 15:30;
6 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 7 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 25 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
ὥσπερ γὰρ ἡ φλὸξ ἐν κινήσει, οὕτως φλογμοῦ τινα τρόπον τὸ πάθος ἐν τῇ ψυχῇ κινούμενον ἠρεμεῖν αὐτὴν οὐκ ἐᾷ.
πῦρ γὰρ θάμνου βάτων νεμόμενον τὴν περὶ αὐτὸν χλόην τό τε ἄνθος αὐτοῦ παρῆλθεν ἀβλαβὲς καὶ τῶν ἐγκάρπων κλάδων οὐδὲν ἠφάνισε καὶ ταῦτα τῆς φλογὸς πολλῆς καὶ ὀξυτάτης ὑπαρχούσης.
γέγραπται γὰρ οὕτως: Ὁ ποιῶν τοὺς ἀγγέλους αὐτοῦ πνεύματα καὶ τοὺς λειτουργοὺς αὐτοῦ πυρὸς φλόγα.
πῦρ, gen. πυρός, is a Greek noun meaning 'fire.' It appears frequently in the New Testament, often symbolizing divine judgment or trials, as seen in verses like Mark 9:22 and 1 Corinthians 3:13. The word can also refer to hellfire, with specific references in Matthew 18:8 and Revelation 20:10. It has metaphorical uses, such as describing the tongue in James 3:5.
πῦρ, gen. πυρός, τό, [prob. fr. Skr. pu ‘to purify’ (cf. Germ. feuer); Vaniéek p. 541; Curtius § 385], fr. Hom. down; Hebr. wx; fire: Mt. iii. 10, 12; vii.19; xvii. 15; Mk. ix. 22; Lk. iii. 9,17; ix. 54; Jn. xv.6; Actsii. 19; xxviii. 5; 1 Co. iii. 13; Heb. xi. 34; Jas. 111. 5; v. 3; Rev. Cob OAS ths 17. 18. sau Bie ἈΠ|:15.; Sahig 8» Soe PIF Sap 8; xx. 9; ἅπτειν πῦρ, to kindle a fire, Lk. xxii. 55 [T Tr txt. WH περιάπτ.]; ἔβρεξε πῦρ καὶ θεῖον, Lk. xvii. 29; κατακαίειν τι ev ['T om. WH br. ἐν] πυρί, Rev. xvii. 16; xvili. 8; καίομαι πυρί, Mt. xiii. 40 [R LT WH κατακ.]; Heb. xii. 18 [W. § 31, 7 d.]; Rev. viii. 8; xxi. 8; φλὸξ πυρός, a fiery flame or flame of fire, Acts vii. 30; 2 Th. i. 8 Ltxt. Trtxt.; Heb. i. 7; Rev. i.14; ii.18; xix. 12, (Ex. iii. 2 cod. Alex.; Is. xxix.6); mip φλογός, a flaming fire or fire of flame, 2 Th. i.8 RGLmrg. T Trmre. WH (Ex. iii. 2 cod. Vat.; Sir. xlv. 19)…
Read the full entry →πῦρ (pur) — fire.
πῦρ
(once πύυρ [?~X ¯ ?~X] by 'distraction', [Refs 4th c.BC+]; not used in plural, see at {πυρά},{τά}:—fire, π. καίειν or δαίειν to kindle fire, [Refs 8th c.BC+]; π. ἀνακαίειν, ἅπτειν, ἐξάπτειν, αἴθειν, ἐναύειν, (see entry).; π. ποιεῖν, ποιήσασθαι, [Refs 8th c.BC+]; π. ἐμβαλεῖν νηυσί, κλισίῃσι, [Refs 8th c.BC+]; π. φυσητέον, ῥιπίζειν, [Refs 5th c.BC+]
__b π. τεχνικόν, see at {τεχνικός}.
2. funeral-fire (compare πυρά), ὄφρα πυρός με.. λελάχωσι θανόντα [Refs 8th c.BC+]; ζῶντα διδόναι τινὰ πυρί burn one alive, [Refs 5th c.BC+]
3. sacrificial fire, ἐν πυρὶ βάλλε θυηλάς [Refs 8th c.BC+]
πῦρ
pur
a primary word; "fire" (literally or figuratively, specially,
lightning):--fiery, fire.
πῦρ, πυρός, τό
n.n.
fire, trials
πῦρ pyr 71x
fire, Mt. 3:10; 7:19; 13:40, et al. freq.; πυρός, used by Hebraism with the force of an adjective, fiery, fierce, Heb. 10:27; fire used figuratively to express various circumstances of severe trial, Lk. 12:49; 1 Cor. 3:13; Jude 23
πῦρ not used in pl. v. πυρά fire, Hom., etc.; πῦρ καίειν or δαίειν to kindle fire, id. Hom.; πῦρ ἀνακαίειν, ἅπτειν, ἐξάπτειν, αἴθειν, ἐναύειν, v. sub vocc.; πῦρ ἐμβάλλειν νηυσί Il.
the funeral-fire (cf. πυρά), id. Il.
the fire of the hearth, πυρὶ δέχεσθαί τινα Eur.; π. ἄσβεστον or ἀθάνατον the fire of Vesta in the Prytaneion, Plut.
as a symbol of things irresistible or terrible, μάρναντο δέμας πυρὸς αἰθομένοιο they were fighting like burning fire, Il.; κρεῖσσον ἀμαιμακέτου πυρός Soph.; διὰ πυρὸς ἰέναι (as we say) to go through fire and water, Xen.; but, διὰ πυρὸς ἦλθε ἑτέρῳ λέκτρῳ she raged furiously against the other partner of the bed, Eur.:—of persons, ὦ πῦρ σύ Soph.:—rarely as an image of warmth and comfort…
Noun-GSN — Noun · genitive · singular · neutergenitive — of, from, belonging to.
Agrees with anything else marked singular neuter.
N-GSN Part of Speech: Noun Case: Genitive Number: Singular Gender: Neuter
fir ('esh; pur):
These are the common words for fire, occurring very frequently. 'Ur, "light" (Isa 24:15 the King James Version; compare the Revised Version (British and American); Isa 31:9, and see FIRES), nur (Aramaic) (Da 3:22 ff) are found a few times, also 'eshshah (Jer 6:29), and be`erah (Ex 22:6), once each. Ac 28:2,3 has pura, "pyre," and Mr 14:54; Lu 22:56, phos, "light," the Revised Version (British and American) "in the light (of the fire)." "To set…
Fire
(1.) For sacred purposes. The sacrifices were consumed by fire (Gen. 8:20). The ever-burning fire on the altar was first kindled from heaven (Lev. 6:9, 13; 9:24), and afterwards rekindled at the dedication of Solomon’s temple (2 Chr. 7:1, 3). The expressions “fire from heaven” and “fire of the Lord” generally denote lightning, but sometimes also the fire of the altar was so called (Ex. 29:18; Lev. 1:9; 2:3; 3:5, 9).
Fire for a sacred purpose obtained otherwise than from the altar was called “strange fire” (Lev. 10:1, 2;
is represented as the symbol of Jehovah’s presence and the instrument of his power, in the way either of approval or of destruction. (Exodus 3:2; 14:19) etc. There could not be a better symbol for Jehovah than this of fire, it being immaterial, mysterious, but visible, warming, cheering, comforting, but also terrible and consuming. Parallel with this application of fire and with its symbolical meaning are to be noted the similar use for sacrificial purposes and the respect paid to it, or to the heavenly bodies as symbols of deity, which prevailed among so many nations of antiquity, and of which the traces are not even now extinct; e.g. the Sabean and Magian systems of worship. (Isaiah 27:9) Fire for sacred purposes obtained elsewhere than from the altar was called "strange fire," and for the use of such Nadab and Abihu were punished…
In Scripture, is often connected with the presence of Jehovah; as in the burning bush, and on Mount Sinai, Ex 3:2 19:18 Ps 18:1-50 Hab 1:1-3:19. The second coming of Christ will be "in flaming fire," 2Th 1:8. In the New Testament it illustrates the enlightening, cheering, and purifying agency of the Holy Spirit, Mt 3:11 Ac 2:3. By sending fire from heaven to consume sacrifices, God often signified his acceptance of them: as in the case of Abel, Ge 4:4; Abraham, Ge…
74 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 71 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 246 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
συγκέκραται γὰρ ἐκ τῶν αὐτῶν, γῆς καὶ ὕδατος καὶ ἀέρος καὶ πυρός, ἑκάστου τῶν στοιχείων εἰσενεγκόντος τὸ ἐπιβάλλον μέρος πρὸς ἐκπλήρωσιν αὐταρκεστάτης ὕλης, ἣν ἔδει λαβεῖν τὸν δημιουργόν, ἵνα τεχνιτεύσῃ τὴν ὁρατὴν ταύτην εἰκόνα·
ὑπὲρ δὲ τοῦ μὴ διαφυγεῖν τοὺς ἀνθρώπους τὰ ηὑρημένα μηδὲ πρὶν εἰς γνῶσιν ἐλθεῖν φθαρῆναι, προειρηκότος ἀφανισμὸν Ἀδάμου τῶν ὅλων ἔσεσθαι τὸν μὲν κατʼ ἰσχὺν πυρὸς τὸν ἕτερον δὲ κατὰ βίαν καὶ πλῆθος ὕδατος, στήλας δύο ποιησάμενοι τὴν μὲν ἐκ πλίνθου…
Διὰ φιλοξενίαν καὶ εὐσέβειαν Λὼτ ἐσώθη ἐκ Σοδόμων, τῆς περιχώρου πάσης κριθείσης διὰ πυρὸς καὶ θείου, πρόδηλον ποιήσας ὁ δεσπότης, ὅτι τοὺς ἐλπίζοντας ἐπ’ αὐτὸν οὐκ ἐγκαταλείπει, τοὺς δὲ ἑτεροκλινεῖς ὑπάρχοντας εἰς κόλασιν καὶ αἰκισμὸν τίθησιν.
τριβῆς καὶ σήψεως, πλὴν ἐὰν μή τι βίαιον ἐκ θεοῦ γένηται κατὰ χειμῶνα ἢ πυρὸς ἀπὸ γῆς πάθῃ τὸ πλοῖον ἢ ὑπὸ πολεμίων ἢ λῃστῶν περισπασθῇ ὃ καὶ συμφανὲς
χλωρῶν οὔπω οὐδέν. παρακαλῶ σε γράψαι μοι περὶ τῆς ὑγιείας σου. οὐ προχωρεῖ ὁ πυρὸς εἰ μὴ ἐκ δραχμῶν ἑπτά . ἔρρωσο καὶ παρακληθεὶς συνεχῶς ἡμῖν γράφε περὶ τῆς
μὲν φοίνικας ἀπὸ συνκομιδῆς καρπῶν, τὸ δὲ ἔδαφος ἀπὸ συγκομιδῆς τῶν σπαρησομένων, τὸν δὲ πυρ… … … … ἐὰν φαίνηται μισθῶσαι ἐπὶ τούτοις